
V ...... *V * 



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ill ' o< Hi li 



" For if I preach the gospel, I have nothing to glory of; for necessity is laid upon 
me; for woe is me if I preach not the gospel"— Paul— 1 Cor. 9: 16. 



SERMON OUTLINES 
ON ACTS 

BY 

C C CRAWFORD 




SECOND EDITION 



CINCINNATI 

THE STANDARD PUBLISHING COMPANY 



Copyright, 1919 
By C. C. Crawford 



DEDICATION 

This volume is hopefully inscribed to all 
ministers of the gospel, with the sincere 
hope that it may help them to become 
more diligent in proclaiming the true 
doctrine as revealed by the Holy Spirit 
through the prophets and apostles, unto 
the edification of the entire body of Christ. 



THE AUTHOR 



TABLE OF CONTENTS 

PAGE 

Foreword „ „ .. 9 

I 

The New Testament _ 15 

II 

Acts of Apostles.—.... _ 19 

III 

The Ministry of the Apostles...™ _ - 25 

IV 

The Baptism of the Holy Spirit . 28 

V 

The Four Baptisms of the Scriptures 33 

VI 

The Day of Pentecost „ _ 39 

VII 

The Conversion of the Three Thousand 42 

VIII 

The Origin of the Church - 46 

IX 

Continuing Stedfastly „ _ 50 

X 

The Divine Body „ „ 55 

XI 

Miracles in the Christian Dispensation 59 

5 



TABLE OF CONTENTS 



XII 

Humility 62 

XIII 

Conversion 69 

XIV 

Christ the Prophet 73 

XV 

Christ the Foundation 78 

XVI 

The Church at Jerusalem 84 

XVII 

The Sin of Ananias and Sapphira 90 

XVIII 

The Deaconship 97 

XIX 

The Holt Spirit in Conversion 102 

XX 

Gifts of the Holy Spirit 107 

XXI 

The Restoration of an Erring Christian Ill 

XXII 

Conversion of a Colored Man 116 

XXIII 

The Good Confession 121 

XXIV 

Baptism _ _ 124 

6 



TABLE OF CONTENTS 



XXV 

Conversion of Saul 132 

XXVI 

The Scheme of Redemption from Adam to Moses 135 

XXVII 

The Scheme of Eedemption from Moses to Cor- 
nelius „ 141 

XXVIII 

The Conversion of a Moral Man 147 

XXIX 

The Word-power of God 153 

XXX 

The Divine Name. „ _ 157 

XXXI 

Prayer , 162 

XXXII 

The Common Error of Humanity 169 

XXXIII 

The Conversion of Lydia 177 

XXXIV 

The Conversion of the Jailor 182 

XXXV 

What Must I Do to Be Saved? 185 

XXXVI 

Faith 189 

XXXVII 

The Discourse on Mars' Hill 192 

7 



TABLE OF CONTENTS 



XXXVIII 

Eepentance 198 

XXXIX 

The Way „ 202 

XL 

The Sabbath or the Lord's Day — Which? 207 

XLI 

The Sabbath or the Lord's Day — Which (Con- 
cluded) 211 

XLII 

The Communion 214 

XLIII 

The Eldership „ 221 

XLIV 

Paul Before Felix. 229 

XLV 

Conscience „ 234 

XLVI 

The Spirit op Christianity 242 

XLVII 

The Trials op Primitive Christianity 248 

XLVIII 

The Trials op Primitive Christianity (Con- 
cluded) 255 

XLIX 

The Divine Missionary Policy 263 

L 

Apostolic Evangelism 269 

Afterword 277 

8 



FOREWORD 



PAUL'S solemn charge to Timothy, that of an in- 
spired apostle of Jesus Christ to a young minister 
of the gospel, was : 

"Preach the word; be urgent in season, out of 
season; reprove, rebuke, exhort, with all longsuffering 
and teaching; for the time will come when they will 
not endure the sound doctrine; but, having itching 
ears, will heap to themselves teachers after their own 
lusts; and will turn away their ears from the truth, 
and turn aside unto fables. But be thou sober in all 
things, suffer hardship, do the work of an evangelist, 
fulfil thy ministry." 

Although this exhortation was given to all preachers 
of the glad tidings of salvation through Christ, just as 
much as to Timothy, we are sorry to say that it re- 
ceives very little consideration from a great number of 
professed spiritual leaders of to-day. For some reason, 
ministers have gotten the impression that the world is 
no longer in need of the bread of life, and have been 
handing out stones instead. Modern pulpits do not 
ring with the burning message of Jesus Christ and Him 
crucified which was the sum and substance of apostolic 
preaching — a message for which the apostles gave their 
lives humbly, willingly, glorying in the opportunities 
of taking up the cross and following Him. Young min- 
isters, especially, seem to have the idea that the only 
way to achieve popularity and to make a mark in the 

9 



FOREWORD 



world is through the discussion of ethics, sociology, 
literature, fiction, politics or something of like nature. 
The author has listened to serrion after sermon rich in 
word painting: sermons which almost made him hear 
the singing of the birds, the whispering of the winds 
through the trees, and the rippling of the brook, accom- 
panied by the sweet smell of flowers and blossoms of 
the early spring — but never one word about Him who 
died, was buried, and was resurrected on the third day 
according to the Scriptures, bringing life and immor- 
tality to light through the gospel. Why does such a 
condition prevail anywhere in the very face of the fact 
that the most impressive eloquence that ever fell from 
human lips is the eloquence of that man whose theme 
is the love of God as it has been displayed in the 
working out of the scheme of redemption ; an eloquence 
which convicts men of sin, righteousness and judgment, 
and moves them to repent, turn to Him who is eternal 
in the heavens, and to own Jesus as their Christ, as the 
one who came into the world to be their personal 
Saviour? Why does such an impression exist in the 
face of the fact that the greatest men of all ages have 
been those who have been loyal to God's word; and in 
view of the fact that the greatest men to-day in the 
brotherhood of Christians only are not those men who 
compromise the truth as it is contained in Jesus Christ, 
but those men who sound out the gospel message in all 
of its original purity, purpose and power? We look 
through the names of the leaders of the current Resto- 
ration and we find that those who are true to the Book 
are the ones who have risen above the common level 
and have become noted among their brethren in Christ. 
God is with the man who loves and preaches His word. 

10 



FOREWORD 



We are glad, however, to see a marked reaction on 
the part of many churches of Christ against this species 
of preaching that stands for everything in general and 
nothing in particular. And it is solely for the purpose 
of assisting such a needed reformation, and fostering 
the spirit of loyalty among disciples of Christ, that 
this book is published. We hope and pray that it may 
become an invaluable aid to every minister who 
preaches the Word. 

After long centuries of ignorance, superstition and 
sectarianism, the pioneers of the Restoration movement 
pointed the religious forces of the world back to the 
unity for which Christ prayed: a unity that had been 
broken by the creeds, traditions and laws of an eccle- 
siastical clergy. At first this plea for Christian unity 
was hailed with derision. But the truth ultimately pre- 
vails — and to-day the theory of denominationalism is 
doomed, and men are beginning to puzzle over the 
method of getting away from the practice of it. There 
is no controversy, whatever, to-day as to the practica- 
bility of unity; all are agreed upon that point. The 
question of controversy now concerns the method of 
bringing this unity about. 

We feel that there is but one way of doing this, and 
that all other ways will ultimately fail. Unity can 
never result from the complete setting aside of all the 
doctrinal differences. Such a platform would be so 
" broad" that it would soon collapse of its own accord. 
Neither can unity be brought about by federation — for 
such a plan would put a, Protestant pope over a Prot- 
estant hierarchy, and experiences of the past have been 
sufficient to warn us of the dangers of ecclesiasticism. 
But unity can be brought about in the course of time 

11 



FOREWORD 



by the friendly discussion of doctrinal differences in 
the light of the true doctrine — the word of God — until 
the truth is ultimately reached. Nothing is settled until 
it is settled right; and nothing is settled right until 
settled according to the law and the testimony — God's 
way. Indeed, the day of controversy is not over. The 
world needs, as never before, the plea for the restora- 
tion of the church of Jesus Christ, with its laws, its 
ordinances, its organization and its fruits; and the 
unification of the followers of God in the one body — the 
body of Christ. 

This age demands a doctrinal restatement of the 
truths of the Christian system. This is a time when 
every minister of the church of Christ should be at the 
post of duty, preaching the way of the Lord with all 
diligence, giving the world that for which it is hungry 
— the bread of life. In this volume we have attempted 
to set forth the principal teachings of the Book of Acts, 
giving an exhaustive treatment of each subject from 
the entire Word. In many instances, we have uncon- 
sciously reproduced thoughts from the pens of the great 
expositors, both deceased and living, that have been 
identified with the Eestoration. The important doc- 
trinal truths of the New Testament never change. Inas- 
much as these truths have been stated in clear, concise 
language in the works of previous writers, the best that 
we can do is to set forth a summary of them, together 
with original thoughts and statements, in a simple style 
that will be helpful to all students and ministers of the 
Word. While there are some repetitions of doctrinal 
thought, yet we claim absolute originality in treatment 
and composition of each sermon outline. Each outline 
contains the skeleton of an instructive sermon. 

12 



FOREWORD 



In that day in which all shall stand before the tri- 
bunal of God, the author expects to be held accountable 
for all that he has ever written or spoken as a preacher 
of the gospel. Not for one moment would he turn aside 
from the immutable word of God to cater to the whims 
and fancies of men. So this book of outlines is humbly 
devoted to the restoration of primitive Christianity, and 
the extension of the kingdom of God in the hearts of 
men. May each word contained in it bring forth 
abundant fruit to the glory of God and His dear Son, 
Jesus the Christ. c. c. c. 

Albia, Iowa, September 1, 1919. 



23 



i 



THE NEW TESTAMENT 

MANY seem to have the impression that the books 
of the New Testament just got together in some 
mysterious manner. However, such an idea is false. 
They are arranged in logical sequence. Matthew is 
first because it ought to be first ; and Revelation is last 
because it ought to be last. The books of the New 
Testament arrange themselves, according to theme and 
purpose, into four divisions. 

1. Biography. The first thing that the sinner must 
do is to believe that Jesus is the Christ, the Son of the 
living God. The first four books are arguments de- 
signed to prove this central point of Christianity. 
They have erroneously been styled "The Four Gos- 
pels." In reality, they are arguments to prove the 
facts of the one gospel — the death, burial and resur- 
rection of Jesus (John 20:30, 31; 1 Cor. 15:1-4). 

a. Matthew shows how Jesus of Nazareth fulfills the 
prophecies of the Old Testament and is therefore the 
long-expected Messiah. Matthew writes to the Jew. 

&. Mark writes to the Roman. The Roman loved 
power and authority. He was a maker of law. Hence 
Mark deals primarily with the wonderful miracles per- 
formed by Jesus, demonstrating that He is the Son of 
God because of His miraculous power, and should be 
2 15 



SERMON OUTLINES ON ACTS 



worshiped as the one to whom all authority has been 
given in heaven and upon earth. 

c. The Greek loved perfection of body and soul. He 
appreciated the beautiful. Hence, Luke shows that 
Jesus is the Christ by reason of His perfect humanity, 
or perfection of life and character. Luke writes to the 
Greek. 

d. John was the bosom companion of the Master. 
He reclined upon the Saviour's bosom at the Last Sup- 
per (John 13:23). To his safe-keeping Jesus com- 
mitted His mother from the summit of the cross (John 
19: 26, 27). He wrote at a later period than the other 
three writers. He deals with the wonderful mysteries 
connected with the inner spiritual life of the Master. 
John writes to the later world. 

Note the air of expectancy that prevails at the close 
of each book (Matt. 28:18-20; Mark 16:13-20; Luke 
24:45-49; John 16:7-13; 17:20, 21). These passages 
point forward to the descent of the Spirit, the preach- 
ing of the gospel, and the baptizing of believers in the 
name of the Father, Son and Holy Spirit. All of this 
we find in the subsequent book — Acts of Apostles. 

2. History. Believing that Jesus is the Christ, the 
Son of God, the sinner now inquires what he must do 
to be saved. This he finds in the next book, Acts of 
Apostles, which records the more important cases of 
conversion under the preaching of the apostles: The 
apostles, we must remember, were guided into all truth 
by the Holy Spirit ; and were but instruments used by 
Him to speak the will of Christ as He brought things 
to their remembrance. The Holy Spirit has always 
been the great Revelator of the divine will towards 
man. The sinner notes carefully what was preached by 

16 



THE NEW TESTAMENT 



the apostles, what they required sinners to do to be 
saved, what was done in each ease and just how it was 
done. Especially does he study the story of the con- 
version of the eunuch — in which the process of conver- 
sion is made so plain that all doubt is removed as to 
what a man must do, under the gospel, to receive remis- 
sion of sins and go on his way rejoicing. He notes 
what the eunuch did and how he did it. He notes that 
all who came into the church under the preaching of 
the apostles came in the same way — by obedience to the 
same terms of pardon. He turns from his evil way and 
is baptized into Christ. 

3. Instruction in service. Now that he is in Christ, 
in the body of Christ, his sins blotted out, fully sancti- 
fied, justified in the sight of God, he inquires what he 
must do to please God and lead a Christian life. So he 
reads the twenty-one letters of the apostles, some of 
them special, and some general. He finds them all 
addressed to Christians, to those who are in Christ, 
instructing them as to what to do to serve God in spirit 
and in truth. He finds them full of doctrine, reproof, 
correction and instruction in righteousness. They tell 
him what to do to keep in the strait and narrow way 
that leads to everlasting joy. 

4. Prophecy. Old age comes on. He realizes that 
he is soon to go down the dark valley and cross the 
Jordan of death. He desires to know something about 
that eternal home towards which he has been journey- 
ing. He turns to the last book — Revelation. There 
he finds a splendid picture of the destiny of the 
church, of the day of judgment, and of the home of 
the soul. This is the consolation that he needs. Rev. 
22:14. 

17 



SERMON OUTLINES ON ACTS 



What a wonderful book! It finds man groping in 
the darkness of sin's domination. It turns him to 
Christ, the Lamb of God, who was slain for the sins of 
the world. It tells him what to do to be saved and 
what to do to keep saved. It shows him what to ex- 
pect in his eternal home. It meets the wants of a man's 
spiritual nature in the order in which they manifest 
themselves. Thus we can see the logical sequence of the 
books of the New Testament (Heb. 8). 



18 



II 



ACTS OF APOSTLES 

THE narratives of Matthew, Mark, Luke and John 
are arguments designed to prove that Jesus is the 
Christ, the Son of God (John 20:30, 31). They sum- 
mon witnesses from all positions in life to testify to 
this fact. They prove His divinity by His fulfillment 
of Old Testament expectation, by His mighty miracles, 
by His perfect life and teaching, and by His miracu- 
lous conception and resurrection. There is a remark- 
able air of expectancy in the closing chapters of each 
of these narratives (Matt. 28:18-20; Mark 16:15-20; 
Luke 24:45-49; John 16:7-13; 17:20, 21). In these 
various passages the Master points forward to the com- 
ing of the Holy Spirit, the endowment of the apostles 
with supernatural power, the beginning of the preach- 
ing of repentance and remission of sins at Jerusalem, 
and the subsequent ministry of the apostles. Hence, we 
are compelled to look beyond the last chapter of John's 
argument for the history of these promised events. We 
find this history in the Book of Acts — the only histori- 
cal book of the New Testament. In this discourse we 
are going to study this book as a whole, under five gen- 
eral sub-topics. 

1. Value. The Book of Acts could probably be called 
the most neglected book of the entire New Testament. 

19 



SERMON OUTLINES ON ACTS 



Its plain, positive precepts and examples have long 
been overlooked by the religious world. It was due to 
the research of the pioneers of the Restoration move- 
ment that the teachings of this treatise were rescued 
from the backwoods of theology, and given their right- 
ful place in the New Testament canon. During the last 
century the Book of Acts has been given more and more 
consideration, until now it is regarded as one of the 
most valuable books of the entire Bible. "Were this book 
omitted we would find a deep chasm between the Gospel 
narratives, concluding with John, and the twenty-one 
letters of the apostles beginning with Romans. 

The Book of Acts bridges the chasm between the old 
and the new institutions. Jesus had fulfilled the old 
and laid the foundation for the new by His death, 
burial and resurrection. Pentecost is the high eminence 
from which we look back to the dawn of creation, and 
the very beginning of the unfolding of God's eternal 
purpose (Gen. 3:15; Eph. 3:8-12) ; or forward to the 
ultimate victory of the church over all enemies (Phil. 
2 : 9-11 ; Rev. 5 : 13 ; 21 : 1-3) . Hence, the Book of Acts 
occupies an important place in the story of God's plan 
for the salvation and redemption of man. 

2. Authorship. We have not the time to go into 
detail regarding this matter. Both the internal and 
external evidence point to Luke as the author. Recent 
research strongly confirms the antiquity and credibility 
of Acts. Destructive criticism can not even find a vul- 
nerable point in the stronghold of authenticity within 
which the document securely rests. Luke, the author 
of the book, was "the beloved physician," the travel- 
ing companion of Paul (Col. 4:14; 2 Tim. 4:11; 
Philem. 24). 

20 



ACTS OF APOSTLES 



3. Title. This book is erroneously styled "The Acts 
of the Apostles. " In reality, it is merely a divine 
record of some of the most important acts of some of 
the apostles, recorded as examples for all ages to fol- 
low. A more adequate title would be "The Acts of 
Peter and Paul." The fore part of the book, extending 
from chapter 1 to chapter 12 inclusive, is principally 
occupied with the acts of Peter in opening the door of 
the church to both Jews and Gentiles (Matt. 16:19; 
Acts 2 and 10). The latter portion of the book, from 
chapter 13 to the conclusion, is a record of Paul's 
ministry to the Gentiles. 

4. Theology. There are five fundamental lines of 
thought brought out by the apostles throughout the 
entire book, to which all others are secondary : 

a. That Jesus is the long-expected Messiah, which 
fact is proved partly by His fulfillment of Old Testa- 
ment expectation, and partly by His resurrection. 

b. That the Holy Spirit, who came on Pentecost, was 
the immediate source of revelation; under whose direct 
and divine guidance the apostles preached and acted. 

c. That the entire Jewish economy was fulfilled in 
the death of Christ; and superseded by the law of the 
Spirit on the day of Pentecost. 

d. That salvation through Christ is to be obtained 
by a spiritual process, known as conversion, in which 
there is a change of mind, a change of life, and a 
change of relationship on the part of the sinner, all of 
which are necessary to spiritual regeneration, or the 
new birth into the kingdom of God (John 3:3-5). 
Hence, all who came into the church under the ministry 
of the apostles, came in only one way, by compliance 
with the specific law of restoration, which changed the 

21 



SERMON OUTLINES ON ACTS 



old man of sin into a new creature in Jesus Christ 
(Acts 2:38; 8:12; Bom. 6:3-9, 17, 18; Gal. 3:27). 
This law of restoration included personal belief in the 
Sonship of Christ (faith) ; a complete surrender of the 
individual will to the will of Christ (repentance) ; and 
an outward act of obedience that served as the visible 
demonstration of the penitent disciple's faith that the 
working of that same power which raised the body of 
Jesus from corruption would likewise raise the indi- 
vidual soul from the grave ot sin, an inward cleansing 
symbolized by an outward burial in water, the symbol 
of purification, and resurrection therefrom (baptism). 
Hence Christianity is always spoken of as the "way," 
in the language of the apostles (Acts 18:26; 24:22). 
It is the way of peace and reconciliation with God. 

e. That the promises of the gospel — viz., remission 
of sins, the indwelling of the Holy Spirit and eternal 
life — are to all those who comply with the terms of 
pardon, whether Gentile or Jew, as there is no racial 
distinction in Christ (Acts 10:34, 35; 11:18; Gal. 
3:28). 

5. Contents. The narratives of Matthew, Mark, Luke 
and John record what Jesus "began to do (Acts 1:1; 
Heb. 2:3). Acts records the accomplishment of His 
work. The chief agent in the book is the ascended 
Christ, operating through the Spirit, with the chosen 
apostles as the direct media of communication with 
mankind. In this manner even greater works were 
performed than could have been performed while Christ 
was in the flesh (John 14:12) — spiritual works, such 
as the salvation of the human soul, which are infinitely 
greater than miracles of a material and temporal 
nature. The apostolic office was predestinated (Eph. 1: 

22 



ACTS OF APOSTLES 



4, 5). " Their qualifications were supernatural, and 
their work, once performed, remains in the infallible 
record of the New Testament for the advantage of the 
church and the world in all future ages. They are the 
only authoritative teachers of Christian doctrine and 
law." — Eitto. The scope of the entire Book of Acts is 
stated in the first chapter, eighth verse. It includes the 
history of 

a. The church at Jerusalem (chaps. 1-7). For refer- 
ence turn to Isa. 2:3; Luke 24 : 45-49 ; Acts 1:4, 5. 
The ten days between the ascension and Pentecost, 
occupied by the coronation of Jesus as Lord of all (Ps. 
24:7-10). Jerusalem the place of beginning. The day 
of Pentecost, and the coming of the Holy Spirit. The 
first conflicts with the Sanhedrin. Stephen's discourse 
and martyrdom. 

b. The church in Judea and Samaria (chaps. 8-12). 
The Jerusalem church, scattered by persecution, goes 
everywhere preaching the Word. Philip in Samaria. 
The conversion of the eunuch and of Saul of Tarsus. 
Peter's vision at Joppa, and the subsequent admission 
of the first Gentiles into the church, in the conversion 
of Cornelius and his household. The discussion at 
Jerusalem. 

c. The church of the world (chaps 13-28). The 
church at Antioch, the first missionary church, and the 
great Gentile church, sends out Paul and Barnabas to 
preach to the Gentiles. Paul's first missionary journey 
over Asia Minor (chaps. 13, 14). His second mission- 
ary journey (chaps. 15-18). He crosses the Hellespont 
and establishes churches in Macedonia and Greece, re- 
turning to Ephesus. His third missionary journey 
(chaps. 18-21). Paul in Jerusalem and in Csesarea 

23 



SERMON OUTLINES ON ACTS 



(chaps. 21-27). The voyage to Eome (chaps. 27, 28). 
Paul in Eome. 

Thus we see that, within less than a century, the 
movement was launched that was destined to overcome 
the world. The Holy Spirit descended on Pentecost, 
A. D. 29. The apostles, endowed with power from on 
high, began to preach the gospel ; multitudes of hearers 
believed and obeyed the message ; the obedient believers 
were formed into local churches of Christ under the 
supervision of elders and deacons; these congregations 
had fellowship in temporal matters; the gospel spread 
over Asia Minor and the entire Mediterranean world; 
and in such manner the period of world-wide evangel- 
ism was begun. 

The Book of Acts gives us the account of the 
preaching of the apostles, the early conversions^ the 
establishment of churches, the activities of the churches, 
the missionary and evangelistic policy and program of 
the Holy Spirit. When we realize that the Book of 
Acts serves as the divine guide in all matters pertain- 
ing to the establishment, care and activities of all the 
churches of Christ, then we can appreciate the impor- 
tance of the volume. A careful study of Acts is what 
we propose to give in this book of outlines, a study so 
arranged that it can be transmitted by ministers of the 
gospel to the churches which they serve, so that the 
entire body of Christ may be uplifted and edified. 



24 



Ill 



THE MINISTRY OF THE APOSTLES 

(Acts 1:8) 

1. The personal ministry of Jesus Christ was to 
the Jews, and to the Jews only (Matt. 15:24; 23:37; 
John 1:11). He kept the Jewish law perfectly, 
and not "one jot or tittle'' passed away until all 
was fulfilled upon the cross (Matt. 5:17, 18; Col. 
2:14). 

2. Limitations of preaching previous to the resurrec- 
tion of Christ. The twelve sent to "the lost sheep of 
the house of Israel." They were not even allowed to 
preach to the Samaritans, a mixed race of Jews and 
Gentiles (Matt. 10:5-7). 

3. The attitude of Jesus towards the Gentiles. 

a. His reluctance to heal the woman of Canaan 
(Matt. 15:22-28). 

6. The first intimation that the blessing of citizen- 
ship in the kingdom of Christ is to be extended to Gen- 
tiles as well as Jews. In this passage is also indicated 
the final rejection of the Jews (Matt. 8: 6-12). 

c. It was God's plan that the gospel should first be 
proclaimed to Jews, and not until after the resurrection 
of our Lord was it to be proclaimed unto the whole 
world in fact. Why? The entire scheme of redemption 
depended upon His resurrection (1 Cor. 15:12-19), 

25 



SERMON OUTLINES ON ACTS 



Not until after His resurrection could He claim "all 
authority in heaven and upon earth " (Matt. 28: 18). 

4. The last commission (Matt. 28:19, 20; Mark 16: 
15, 16). 

a. Given during the period of forty days between 
the resurrection and ascension, which time was spent 
teaching the apostles concerning the kingdom (Acts 
1:3). 

6. Universal in its scope— 6 into all the world." 

c. The task given to the apostles — "to preach the 
gospel," "to teach all nations" (that is, those who are 
capable of being taught). To preach is to teach God's 
will towards man, and vice versa. Note that the apos- 
tles were divinely commissioned to teach first, and then 
baptize. To-day we oftentimes make the mistake of 
baptizing before we teach. Hence so many people in 
the churches of Christ who can give no reason for the 
hope that lies within them. Note, also, that the Lord 
promised to be with them unto the end of the world if 
they were faithful to the commission. 

d. The effect upon men. "He that believeth and is 
baptized shall be saved; he that disbelieveth shall 
be condemned." It would have been superfluous for 
Jesus to have said, "He that disbelieveth and is not 
baptized shall be condemned," because the disbeliever 
is already condemned, as faith must always precede 
baptism. 

5. The ministry of the apostles. Delegated unto 
them by the Lord (Acts 1:8; 2 Cor. 5:17-20). 

a. "In Jerusalem and Judea," The gospel preached 
to the Jews on the day of Pentecost. Three thousand 
hear, believe, and are baptized (Acts 2). Peter and 
John at the Beautiful Gate. The number of believers 

26 



THE MINISTRY OF THE APOSTLES 



increased to five thousand (Acts 3 and 4). The church 
at Jerusalem. 

b. "In Samaria. ?? Philip preaching and baptizing 
in Samaria. The eunuch hears, believes, and is bap- 
tized (Acts 8). 

c. "Unto the uttermost part of the earth. " The 
missionary journeys of Paul. The church at Antioch. 
The churches at Ephesus, Philippi, Thessalonica and 
Corinth. Paul in Macedonia. The journey to Rome. 
In the writing of the New Testament, under the inspi- 
ration of the Spirit, the apostles have become witnesses 
of Him throughout all nations (John 20:30, 31). 

The apostles were faithful to the commission. It has 
never been changed nor another given. We are work- 
ing under the same commission to-day. The Jews re- 
jected Him; as a result, they are scattered among all 
nations of the globe. We, as Gentiles, should be ex- 
ceedingly glad that we are living under the gospel, for 
"he that believeth and is baptized shall be saved," 
whether Gentile or Jew (Rom. 1: 16; Gal. 3: 27, 28). 



IV 



THE BAPTISM OF THE HOLY SPIRIT 

(Acts 1:4-8) 

THERE are many conflicting theories regarding this 
subject among religious people of to-day. Many 
fail to understand the doctrine of Christ. Some will 
not read it in order to understand it. We are not 
dealing with opinions, but with facts. It makes no 
difference what we believe about a certain thing; the 
teaching of the Bible in regard to the matter is the 
only thing that counts. Much religious controversy 
could be avoided if men would go to the word of God 
as the only infallible guide in faith and practice. We 
propose to turn the searchlight of infinite truth upon 
this great question of the baptism of the Holy Spirit. 

1. The promises of Jesus regarding the coming of 
the Holy Spirit. 

a. There was a time when the Spirit was not given 
(John 15:26 ? 27; 16:7-13). 

6. The Spirit was not given before Jesus was glori- 
fied (John^-38, 39). 

c. He was to be sent from the Father (John 14: 16, 
17). 

d. He was to be sent after Jesus had gone back to 
the Father (John 16:7). 

28 



THE BAPTISM OF THE HOLY SPIRIT 



e. When He came, He was to abide with us forever 
(John 14:16). 

/. The world can not receive Him. His mission is 
to the church and the Christian. It is useless for the 
sinner to pray for the coming of the Spirit. He came 
once to abide forever with the church (John 14:17). 

g. His mission was to bear witness of Jesus (John 
15:26); to bring to the remembrance of the apostles 
all things that Jesus had taught them concerning the 
kingdom of God (John 14: 26) ; to guide them into all 
truth (John 16:13); to convict the world in respect 
of sin, and of righteousness, and of judgment (John 
16:8). 

2. God never sends out special ambassadors with a 
divine message before giving them the credentials to 
prove the truth of the message. Moses before Pharaoh, 
as an example (Ex. 4:1-9; chaps. 7-12). 

a. The message of repentance and remission of sins 
was to begin at Jerusalem (Luke 24:45-48). 

h. The apostles were commanded to tarry in Jeru- 
salem until endued with power from on high (Luke 
24:49). 

c. The promise of the Father was to be in the nature 
of a baptism, or immersion (Acts 1:4, 5). Notice that 
this statement was made to the apostles only. 

d. This power was to enable them to be competent 
witnesses (Acts 1:8). In other words, it was to give 
them the credentials to confirm the message of Christ 
and Him crucified. 

3. The fulfillment of this promise upon the day of 
Pentecost (Acts 2). 

a. Peter said it was the fulfillment (Acts 2:33). 
Therefore, it was the baptism of the Spirit. 

29 



SERMON OUTLINES ON ACTS 



6. The characteristics of it. An outward manifesta- 
tion (Acts 2:2, 3); something they could "see and 
hear" (Acts 2: 33). It was not an inward feeling, but 
an outward manifestation. It "filled all the house," 
consequently being a complete immersion; the apostles 
were submerged, or baptized, in this wonderful power. 
Note that it was the sound which filled the house, not 
the Spirit. 

c. What persons were baptized? The apostles had 
been promised the Spirit; they were to be witnesses of 
Him; they were to be guided into all truth; they were 
to tarry in Jerusalem until this power came upon them. 
The apostles were baptized in this wonderful power on 
the day of Pentecost; not the brethren present nor the 
three thousand who believed and were baptized in 
water. Hence Peter stood up with "the eleven" (Acts 
2:14). 

d. The effect upon those baptized. They spoke with 
tongues so that the Jews present "out of every nation 
under heaven" could understand, each in his own 
language. They were transformed from doubters into 
bold champions of the truth (Acts 2: 1-13). 

e. The purpose of it. A special miracle to start the 
preaching of the gospel, and to endow the apostles with 
power necessary to their ministry. It had nothing to 
do directly with the salvation of the three thousand 
who asked what they must do, and were told to repent 
and be baptized (Acts 2: 37-42). 

4. The completion of the fulfillment in the conver- 
sion of Cornelius and hk household (Acts 10). 

a. The circumstances. This was several years after 
Pentecost.. The gospel as yet had not been preached to 
a single Gentile. The apostles thought it was for the 

so 



THE BAPTISM OF THE HOLY SPIRIT 



Jews only. It required a special vision to convince 
Peter that he ought to preach to Cornelius and his 
household (Acts 10:9-16). 

&. The baptism of the Holy Spirit occurred while he 
was preaching (Acts 10:44). 

c. Persons baptized. Those who heard the Word, 
having reference to Cornelius and his household (Acts 
10:44, 45). 

d. The characteristics of it (Acts 10:47). Peter 
says it "fell upon them" (the household of Cornelius) 
"even as on us at the beginning" (the apostles on the 
day of Pentecost) (Acts 11: 15). It was the same sort 
of outward manifestation. 

e. The effect. Those baptized "spoke with tongues 
and magnified God,'" just as on Pentecost (Acts 10: 46). 

/. A special miracle for a special purpose; to con- 
vince the Jews that the gospel was for the Gentiles as 
well as Jews (Acts 10 : 45 ; 11 : 18) . It had nothing to 
do with the direct salvation of Cornelius and his house- 
hold. They already feared God. They believed and 
were baptized (Acts 10:47, 48). 

5. The fulfillment of prophecy. 

a. The prophecy of Joel (Joel 2: 28, 29). Quoted, as 
fulfilled, by Peter (Acts 2:16-21). "All flesh" proba- 
bly has reference to both Jew and Gentile. Poured out 
upon the Jews at Pentecost; and upon the Gentiles in 
the conversion of Cornelius and his household. 

6. The prophetic statement of John the Baptizer 
(Matt. 3:11, 12). 

The baptism of the Holy Spirit occurred only twice 
in the divine record. In each case those baptized spoke 
with other tongues. If a man were baptized with the 
3 31 



SERMON OUTLINES ON ACTS 



Holy Spirit to-day, he could speak so that a French- 
man, German, Italian, Chinaman, or any man of any 
nation, could understand what he is saying, each in his 
own language. 

In each case, it was a special miracle for a special 
purpose. Miracles ceased soon after the lifetime of the 
apostles (1 Cor, 13:8), 



32 



V 



THE FOUR BAPTISMS OF THE SCRIPTURES 

(Matt. 3:11, 12; Acts 1:4, 5; 11:1-4; 2:38-42; 8:36- 
39; 10:44-48; 19:1-5) 

THERE was no such thing as Christian baptism pre- 
vious to the inauguration of the new institution on 
the day of Pentecost. There is only one Christian bap- 
tism in the entire New Testament (Eph. 4:5). It be- 
hooves us to find out just what this baptism is, in 
order to know whether or not we have fulfilled all 
righteousness. 

There is but one body — the body of Christ ; but one 
Spirit animating the one body; but one Lord over the 
one body; but one faith characterizing the one body; 
but one baptism inducting the individual into the one 
body; and one God and Father of all who are in the 
one body, and in all who are members of the one body. 
Notice the wonderful unity expressed in these passages 
(Eph. 4:4-6). 

What is the one baptism? Is it the baptism of 
John? Is it the baptism of the Holy Spirit? Is it the 
baptism in water? Or is it the baptism of fire, that 
makes us members of the one body, which is the church ? 
Let us allow the Scriptures to answer our questions. 

It can not be any two of these — it must be one only 
— for there is but one baptism. Eeligious organizations 

33 



SERMON OUTLINES ON ACTS 



are inconsistent and unscriptural that maintain that 
people to-day are baptized in the Holy Spirit — and, at 
the same time, will not allow membership except to 
those who submit to an ordinance which the said insti- 
tution calls baptism, whether it be a few drops sprin- 
kled upon the forehead, a small quantity poured upon 
the head, or a complete burial of the entire body in 
water. It can not be that both baptisms are in force 
to-day — because there is only one baptism. If so, which 
is it? 

1. Baptism of John. It was before the cross — and 
consequently under the Jewish institution, as the church 
was not established until after the coronation of Christ. 
It was not valid after the institution of the baptism 
commanded by Peter on the day of Pentecost (Acts 2: 
38; 19:3-5). 

a. The administrator. John the Baptizer (Matt. 3: 
5, 6; Mark 1:4, 5; Luke 3:3; John 1:28). 

6. The element. Water (Matt. 3:11; Mark 1:8; 
Luke 3:16; John 1:26). The King James' Version, 
having been produced under the authority of the Epis- 
copal Church, was naturally rendered to support sprin- 
kling and pouring instead of immersion, as the substi- 
tution had been made by the church previous to the 
translation of the New Testament. However, all mod- 
ern translations, and all recognized students of original 
Greek, translate the above passages, "I baptize you in 
water," instead of "I baptize you with water." 

John baptized in the Jordan ; he did not baptize the 
Jordan upon any person (Matt. 3:6; Mark 1:5). In 
like manner Jesus was baptized in the Jordan — the 
Jordan was not baptized upon him (Mark 1:9). 

34 



FOUR BAPTISMS OF THE SCRIPTURES 



John's baptism required much water (John 3:23). 
Naturally so ; because baptism is immersion. 

c. The subject. Those Jews who confessed their 
sins, and believed in Him who was to follow John, or 
Jesus Christ (Matt. 3:6; Mark 1:5; Luke 3 : 7, 8 ; Acts 
13:24; 19:4). 

d. The design. Eepentance unto remission of sins 
(Matt. 1:11; Mark 1:4; Luke 3:3; Acts 13:24; 19: 
4). He bore witness of Christ (John 1: 15). The pur- 
pose of his baptism was to prepare the Jews for the 
advent of the Messiah. Hence it was not binding after 
the establishment of the church. 

2. Baptism of the Holy Spirit. See the sermon on 
this subject. The baptism of the Holy Spirit was not 
a command. It was a promise made to the apostles only 
(John 14 : 16, 17 ; 16 : 7 ; Acts 1 : 4, 5) . All the apostles 
could do was to wait for the fulfillment of the promise 
(Acts 2:1-4). 

a. The administrator. Jesus Christ (John 16:7; 
Luke 24:49; Acts 1:4, 5). It was the promise of the 
Father and was administered by Jesus Christ. 

b. The element. The Holy Spirit (Matt. 3 : 11 ; Acts 
1:4, 5). It was an outward manifestation — the sound 
of a mighty wind, cloven tongues like as of fire — some- 
thing which they could see and hear (Acts 2:2, 3, 33). 
It filled all the house — consequently, the apostles were 
completely submerged, or immersed, in this wonderful 
power (Acts 2:2). 

c. The subject, d. The design. The baptism of the 
Holy Spirit was a special miracle for a special pur- 
pose. It occurred only twice in the divine record. The 
apostles were baptized on the day of Pentecost in the 
Holy Spirit, to endow them with power to confirm the 

35 



SERMON OUTLINES ON ACTS 



message which they preached with signs and wonders 
(Luke 24:49; Heb. 2: 3, 4) ; also to bring all things to 
their remembrance, and to guide them into all truth in 
proclaiming the gospel and establishing churches (John 
15 : 26, 27 ; 16 : 13 ; 14 : 26) . The object of this baptism 
was to qualify the apostles for their special work (Acts 
1:8). 

Cornelius and his household were baptized in the 
Holy Spirit in order to convince the Jews that the gos- 
pel was for Gentiles as well as Jews (Acts 10:44-46; 
11:15-18). 

In each case it was the same sort of a miraculous 
outward manifestation (Acts 11:15). These are the 
only two instances on record of the baptism of the 
Holy Spirit. As miracles were needed only in the 
infancy of the church, no one is baptized in the Holy 
Spirit to-day. 

3. Baptism of the commission. This was not a prom- 
ise, but a specific command which the apostles were to 
obey (Matt. 28 : 19 ; Mark 16 : 16) . 

a. The administrator. The preacher of the gospel 
(Matt. 28:19; Acts 8:36-39). History confirms the 
fact that all members of the early churches adminis- 
tered the ordinances of baptism and the Lord's Supper. 
We do not read of a "regularly ordained" adminis- 
trator in the New Testament. Any Christian has the 
right to baptize and administer the Lord's Supper. 

b. The element. Water (Acts 8:36-39; 10:47, 48). 
It is a burial in water, symbolical of the death, burial 
and resurrection of Christ (Bom. 6:3-5). 

c. The subject. A penitent believer in Christ (Acts 
2:38; 8:12, 36, 37; 18: 8). This excludes unknowing 
infants, who can neither believe nor repent. 

36 



FOUR BAPTISMS OF THE SCRIPTURES 



d. The design. Remission of sins (Acts 2:38; 1 
Pet. 3 : 21). It is the ceremony whereby we are brought 
into relationship with Christ. It is the ceremony where- 
by we are adopted into the kingdom. It puts us into 
Christ (Gal. 3:27). 

4. Baptism in fire (Matt. 3:11, 12). Here John is 
talking to a mixed audience — some of whom were to 
be baptized in the Holy Spirit and some of whom were 
to be baptized in fire. Remember that John's ministry 
was to the Jews only (Acts 13: 24). Of this assembly, 
the apostles were later baptized in the Holy Spirit 
(Acts 1:1-5). Who, then, are to be baptized in fire? 

a. The administrator. Jesus Christ (Matt. 3 : 11, 
32). He shall burn up the chaff with unquenchable 
fire. 

b. The element. Fire. 

c. The subject. The wicked at the end of the world. 
"Water is a symbol of purification. Fire is not a bless- 
ing, but a symbol of destruction (1 Cor. 3: 13; 2 Thess. 
1:7, 8). 

d. The design. Punishment for disobedience (2 
Thess. 1:7, 8). Those Jews to whom John was talking, 
that rejected Jesus of Nazareth, will be among the dis- 
obedient who will be immersed in fire when Jesus comes 
again with His mighty angels (Eev. 20:10-15). 

The baptism of John was to prepare the Jews to 
receive Christ, and was not valid after the institution 
of Christian baptism (Acts 19:1-5). The baptism of 
the Holy Spirit was a special miracle for a special pur- 
pose in each of the two instances when it occurred, to 
qualify the apostles for their special work and to con- 
vince them that the gospel was for Gentile as well as 

37 



SERMON OUTLINES ON ACTS 



Jew. Baptism in water is a positive command to which 
the penitent believer must submit in order to enjoy 
remission of sins and to become a member of the body 
of Christ. The baptism of fire will be administered to 
the wicked at the end of the world. 

Thus we see that the one baptism of the Christian 
dispensation is that of the commission: baptism in 
water, of the penitent believer, for remission of sins. 
We urge all to be obedient to this law. 



VI 



THE DAY OF PENTECOST 

(Acts 2) 

BY way of introduction, we will consider a few facts 
of prophetic nature: 

1. The word of the Lord was to go forth from Jeru- 
salem (Isa. 2:3). 

2. In the last days of the Jewish economy, He would 
pour out of His Spirit upon all -flesh (Jew and Gentile) 
(Joel 2:28, 29). 

3. Jesus delegated unto Peter the authority to open 
the door of the church and state the terms of pardon 
under the new covenant (Matt. 16:18, 19). 

4. In a conversation with His apostles after the res- 
urrection, He promised to baptize the apostles in the 
Holy Spirit (Acts 1:5). 

5. They were to tarry in Jerusalem until this power 
came upon them (Luke 24:49; Acts 1:4). 

6. The new message of salvation through Christ was 
to be preached first at Jerusalem (Luke 24:45-49). 

We find all of this fulfilled in the second chapter of 
Acts. The occasion was the day of Pentecost. The 
apostles were waiting in J erusalem. They were baptized 
in the Holy Spirit. Filled with this power, Peter 
preached the death, burial and resurrection of Christ, 

39 



SERMON OUTLINES ON ACTS 



as facts, for the first time in the history of the world. 
These facts constitute the gospel (1 Cor. 15:3, 4). 
Peter also stated the terms of pardon (Acts 2:38). 
Three thousand heard and believed the message, re- 
pented, and were baptized. Thus the church was estab- 
lished. 

Pentecost was the day of beginnings. 

1. The beginning of the preaching of the gospel. 
Peter preached the death, burial and resurrection of 
Christ. These facts could not have been preached until 
they had occurred. Hence this was the first time the 
gospel was preached in fact. 

2. The beginning of the rule of the Spirit. The 
patriarchal dispensation was the age of the Father. 
The Jewish, the age of the Son. The Christian, the 
age of the Spirit. He came on Pentecost to abide with 
us forever (John 14:16). He was the Author of the 
Word (2 Tim. 3: 16). He abides with us to-day in the 
Word. What is done by the Word is done by the 
Spirit, and vice versa. The Spirit and the Word agree 
in all things. A man who has not obeyed the Word 
has not obeyed the Spirit. 

3. The beginning of salvation through Christ. For 
the first time sinners asked what they must do, were 
told what to do to be saved, and did what they were 
told to do (Acts 2:37-47). 

4. The beginning of the Christian era. The old 
institution was completed with the death of Christ 
(Matt. 5: 17, 18; Col. 2: 14). However, it did not pass 
away until the establishment of the new on the day of 
Pentecost. When a law is passed, to go into effect the 
first of July, the old law stays in force until that time. 
God never left His people without a law. 

40 



THE DAY OF PENTECOST 



5. The beginning of the church of Jesus Christ. It 
was one body (Bph. 4:4). It was the body of Christ 
(Eph. 1:22, 23). Jesus Christ was the creed (Acts 8: 
37; 16:31). The rule of faith and practice was the 
apostles' doctrine (Acts 2:42). The Head was Jesus 
Christ; His will, the absolute law (Eph. 5: 23). 

The mission of this body, or this church, is to evan- 
gelize the world. No sectarian institution can meet this 
demand. We must restore the original institution as it 
existed on Pentecost, and was set up by the Spirit of 
the living God, 



41 



VII 



THE CONVERSION OF THE THREE THOUSAND 



HE Book of Acts is a record of the preaching of the 



A apostles, and the conversions that ensued as a 
result. The apostles were guided at all times by the 
Spirit of God. These conversions are recorded as ex- 
amples for all ages and all peoples. What was preached 
by the apostles should be preached to-day; what was 
required by them as conditions of pardon should be 
required to-day; the church which they established — 
the body of Christ — should be held up before the people 
of to-day in all of its original purity. 

The conversion of the three thousand is significant 
because it is the first case of pardon under the new 
covenant. Peter had been given the authority to state 
the terms of pardon by the Master (Matt. 16:19). 
They were stated on this occasion and they have never 
been changed. What was done by the three thousand 
to receive remission of sins must be done by all sinners 
under the gospel dispensation. Let us note the things 
that occurred in this conversion. 

Conversion is the piocess of turning to God. We 
often speak of " steps" in conversion. We think that 
it had better be called a process involving three changes 
— a change of mind, a change of will, and a change of 



(Acts 2:14-47) 




42 



CONVERSION OF THE THREE THOUSAND 



relationship. To speak of " steps' ' implies too much 
formality. 

1. Preaching the gospel (Acts 2:14-36). Peter 
preaches a wonderful sermon under the immediate in- 
fluence of the Holy Spirit. He preaches the three facts 
of the gospel — the death, burial and resurrection of 
Christ (1 Cor. 15:1-4). He shows how the Scriptures 
are fulfilled in the life of Jesus of Nazareth. By his 
preaching they are convicted of the sin of crucifying 
the Lord with their own wicked hands. 

2. Believing. There is no mention of faith, but we 
know they believed what Peter preached, else they 
would not have asked what they must do to be saved. 
They believed that Jesus Christ was the Son of God — 
that is, some three thousand of them did. In anguish 
they cried out: "Men and brethren, what shall we do?" 
This was the change of mind. 

Peter's answer is too clear for misconception. It 
was dictated by the Holy Spirit (Acts 2: 38, 39). They 
were not told to do as their consciences directed. They 
were told certain specific things to do, on the doing of 
which depended the remission of their past sins and the 
gift of the Holy Spirit. We analyze the passage as 
follows : 

<c Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins; and ye 
shall receive the gift of the Holy Spirit." The gift of 
the Holy Spirit has reference to the indwelling of the 
Holy Spirit by faith, which is the happy possession of 
every obedient believer of the gospel (1 Cor. 6:19; 
12: 13). Perhaps a better rendering would be "and ye 
shall receive the Holy Spirit as a gift" (Gal. 3:2). 

43 



SERMON OUTLINES ON ACTS 



"For the promise" (that made to Abraham — Gen. 
22 : 15-18 — for the fulfillment of which the Jews had 
long been looking) "is unto you, and your children" 
(to you Jews and your posterity), "and to all that are 
afar off" (the Gentiles — for it was several years after 
that before the gospel was ever preached to a Gentile), 
"even as many as the Lord our God shall call." How 
does He call men? Through the preaching of, the gos- 
pel (2 Thess. 2:14), 

3. Repentance. They turn "from darkness to light, 
from the power of Satan unto God." They manifest 
their repentance in their obedience to His command to 
be baptized (Acts 2:41). They show that this repent- 
ance is genuine by their Christian works (Acts 2:42). 
This was the change of will and life. 

4. Baptism. The last step. They were baptized for 
the remission of sins. This changed their relationship. 
Immersion was the only action known at that time. 
Baptism is immersion, and immersion is baptism. It is 
useless to talk of the modes of baptism. Baptism im- 
plies a specific action; and that action is immersion. A 
verb can not possibly express three unsynonymous 
actions. When I walk to a certain place, I walk; and 
that does not mean that I crawl or run. Baptism is a 
burial; and is consummated in a resurrection (Eom. 6: 
3, 4; Col. 2:12). 

How could three thousand have been immersed in 
one day? It doesn't say that Peter did it alone. It 
doesn't say that the apostles alone did it. One person 
can be baptized, immersed, in one minute. At that 
rate, the twelve apostles could have immersed the entire 
number in one day. But there were some one hundred 
and twenty present (Acts 1:15). In addition, each 

44 



CONVERSION OF THE THREE THOUSAND 



one baptized had the authority to immerse others. Thus 
we can readily see that the three thousand were easily 
immersed in one day. 

Conversion is the process of turning to God. Faith 
changes the mind. Repentance changes the life. Bap- 
tism changes the relationship. The sinner hears the gos- 
pel, believes that Jesus Christ is the Son of God and 
his personal Saviour, turns to God, and is baptized into 
Christ as an outward evidence of his faith. Then he is 
' ' added to the church by the Lord" (Acts 2 : 47). They 
did not "join" church — they were "added to the 
church by the Lord." This adding is done in heaven 
(Heb. 12:23). The name is recorded on the pages of 
the Lamb's book of life. Church rolls are insignificant. 
Pardon is not something done in us, but something done 
in heaven for us. 

Note the simplicity of this process. What a con- 
trast from the procedure of modern times. The con- 
summation of the process put them in the body of 
Christ — their past sins were blotted out. The way lay 
before them — the way through Christ to the Father. 



45 



VIII 



THE ORIGIN OF THE CHURCH 

(Acts 2:37-47) 

SOME say that the church was established in the 
Garden of Eden; others, at the time when God 
called Abraham to become the father of a chosen peo- 
ple; others, when the Jews were given the law under 
the shadow of Mount Sinai ; others, when John the Bap- 
tist preached the coming of the kingdom and baptized 
people on condition of their repentance; and there are 
some who maintain that the church has not yet been 
established, neither will we be until Christ shall come 
again and call the saints unto Himself. We are going 
to search the Scriptures in order to find out when and 
where the church was instituted. We shall study this 
subject under three different captions: 

1. The church in prophecy. 

a. There was no church under the old covenant. 
There is no mention of a church in the entire Old Tes- 
tament. In Acts 7 : 38, Stephen speaks of the "church" 
in the wilderness, in the Common Version. The Bible 
Union renders this "the congregation" in the wilder- 
ness. The children of Israel in the wilderness did not 
constitute the church in the New Testament conception 
of the term. They constituted a commonwealth, into 

46 



THE ORIGIN OF THE CHURCH 



which people could enter without any spiritual require- 
ments whatever, and were governed by the Mosaic law, 
a system of civil enactments. 

&. We read of a kingdom to be set up by the Mes- 
siah, in the prophecy of the Old Testament (Isa. 2: 
2-4). In this prophecy, we find that it is to be set up 
at Jerusalem in "the last days" of what? In every 
instance the phrase "last days" refers to the period 
of the Christian dispensation; while the phrase "last 
day" refers to the end of the world. Consider also Isa. 
9 : 6 and Dan. 2 : 44. The time mentioned by Daniel 
when this kingdom should be set up was the time of 
the supremacy of the Eoman Empire. 

c. Typified in the giving of the law to Moses. It was 
fifty days from the slaying of the paschal lamb in 
Egypt until the giving of the law on Mount Sinai. 
"When the law was given, three thousand were slain 
(Ex. 32:28). Jesus Christ is our passover (1 Cor. v. 
7). It was just fifty days from the crucifixion until the 
day of Pentecost, when the gospel was proclaimed in 
Jerusalem for the first time; and three thousand be- 
lieved, obeyed, and were made alive (Acts 2:37-42). 

2. The church in preparation. 

a. The message of John the Baptizer — "the kingdom 
of heaven is at hand" (Matt. 3:2). The Messiah intro- 
duced (Matt. 3:13-17). 

6. Jesus Christ came to establish a kingdom. Called 
by Matthew, "the kingdom of heaven;" by Mark and 
Luke, "the kingdom of God." 

c. The first intimation that Gentiles shall be allowed 
citizenship in the kingdom (Matt. 8:5-13). 

d. The twelve sent out to preach that "the kingdom 
of heaven is at hand" (Matt. 10: 5-7). 



SERMON OUTLINES ON ACTS 



e. The conversation at CaBsarea Philippi (Matt. 16 : 
13-19). .Here the word "church" is used for the first 
time. Notice that the Master says "will build," not, 
"have built." Here the church is spoken of as a thing 
of the future; consequently, it could not have been 
instituted in the time of Adam, Abraham, Moses, or 
John the Baptizer. 

/. The words "kingdom" and "church" are used 
synonymously. Jesus came to establish a government. 
This government is the "church," or the "kingdom." 
In the narratives of Matthew, Mark, Luke and John, 
the word "church" is used only three times, while the 
word "kingdom" is used frequently. In the Book of 
Acts, and in the Epistles, the word "church" is used 
almost exclusively. Both terms have reference to citi- 
zenship under the authority of Christ. 

g. The parables of the Master, deal with various 
things concerning the kingdom. 

h. The seventy sent out to proclaim its nearer ap- 
proach (Luke 10 : 8, 9) . 

i. Humility as the road to greatness in the kingdom 
(Matt. 18:1-6). 

j. Forgiveness in the church (Matt. 18: 15-17). 
3. The church in fact. 

a. Jesus speaks of the church as a thing of the 
future in Matt. 16 : 18. In Acts 2 : 47 it is announced 
as a reality. It must have been instituted during the 
interim. 

b. Salvation through Christ was to be preached first 
at Jerusalem. And the apostles were not to preach 
until endued with power from on high (Luke 24: 
46-49). Such power was necessary to qualify them to 
be trustworthy witnesses. 

48 



THE ORIGIN OF THE CHURCH 



c. The forty days following the resurrection were 
spent by the Master with His apostles, teaching them 
the things concerning the kingdom of God (Acts 1:3). 
In this respect He is the antitype of Moses, who spent 
forty days in the mountain, receiving the Jewish law 
(Ex. 24:18). 

d. A few facts to consider. 6 6 First, as a new cov- 
enant, it was ratified by the blood of Jesus Christ; as a 
testament, it was not of binding force while the testator 
lived; as a kingdom, it was not established until the 
King ascended and was crowned; as a church, its his- 
tory shows that it was not organized while Jesus lived 
on earth; as a great salvation, it was only ' begun to be 
spoken by the Lord and was confirmed unto us by them 
that heard him.' "—"The Church of Christ," by T. W. 
Phillips. 

e. A few more facts to consider. Christ could not 
claim all authority in heaven and upon earth until He 
had conquered death. It was necessary for Him to 
suffer and die and rise from the dead before repentance 
and remission of sins in His name could be preached. 
Therefore the kingdom could not have been set up until 
after the coronation ceremonies in heaven. According 
to type, this had to be fifty days after the resurrection. 

/. The day of Pentecost. The apostles endued with 
power from on high. The gospel preached in fact. 
The charter members of the church of Jesus Christ. 
The kingdom instituted (Acts 2). 

Pentecost a glorious day in the annals of religion. 
The culmination of the old and the ushering in of the 
new institution. 



49 



IX 



CONTINUING STEDFASTLY 



(Acts 2:42) 



HE church at Jerusalem, typical in that it was the 



A first church of Christ, serves as a pattern. Those 
who believed, repented, and were baptized, constituted 
this church (Acts 2:41, 47). 

How about the evangelism of modern times? After 
the stress and sensationalism of the "big" meeting, a 
number of the so-called "converts" can not be found. 
Hundreds are reported "converted" who have never 
been converted at all. They realize no responsibility 
in the way of Christian service because they have not 
been instructed. They do not continue stedfastly. 

Baptism merely puts a man in Christ — the consum- 
mation of the process of conversion (Gal. 3:27). It 
merely changes his relationship and starts him on the 
Christian pathway. He must continue stedfastly (Matt. 
10:22; 1 Cor. 15:58; 16:13; Jas. 2:17; 2 Pet.l:5-ll). 
The crown is only for him who is faithful unto the end. 

The Christian must continue stedfastly in three 
things : 

1. The apostles 9 doctrine. Doctrine is teaching. This 
is the true doctrine and is contained in the New Testa- 
ment. This doctrine must be preached in its original 
purity (1 Tim. 4:6, 16; Tit. 2: 7, 8; Heb. 13: 9). This 




5G 



CONTINUING STEDFASTLY 



doctrine is spoken of as "the faith" in a collective way 
(Col. 1 : 23 ; 1 Cor. 16 : 13 ; Jude 3) . 

The fate of one who does not abide in this doctrine 
(2 John 9-11). 

The apostasy referred to by Paul, having reference 
to Catholicism (2 Thess. 2:3, 4; 2 Tim. 4:3, 4). 

Luther's idea was to reform the Church of Eome by 
restoring the Bible to the masses. Calvin's idea was 
that of reforming the Roman Church also. Wesley's 
idea was that of reforming the Church of England by 
restoring its spirituality. Roger Williams sought to 
reform all established churches by restoring the practice 
of immersion. Each of these reformations pointed back 
nearer to the original ground; but each subsided into 
a denomination. 

Barton W. Stone, John Smith and the Campbells 
did not seek to reform any religious body; but to go 
back of all denominationalism and restore the church of 
Jesus Christ as it existed in the first century and was 
instituted by the Spirit-filled apostles. 

All ministers should consider the following article, 
which recently appeared in the Literary Digest. This 
article is reputed to have been written by "A Lay- 
man," appearing first in the Reformed Church Review. 

"The sacred edifice heretofore dedicated to the worship of 
almighty God has now, with its parish house, its club, and other 
auxiliaries, become the center of secular functions. We now 
go to church to hear sermons on the minimum wage, adequate 
housing of the poor, the regulation of moving pictures and the 
dance-halls, how to vote, and the latest vice-investigation report. 
From this center agents and detectives of law and order societies 
make report of nightly investigations; and it is said that even 
ministers of the gospel keep silent watch during the hours of the 
night and assist in rounding up inmates from disreputable 

51 



SERMON OUTLINES ON ACTS 



houses. They appear as prosecutors and witnesses "before grand 
and petit juries in the Quarter Sessions Court. Billiard and 
pool tables are being installed, dancing classes are organized, 
and all sorts of amusements offered to entice the youth within 
her sacred precincts. A child returning home from Sunday school 
recently was asked by its mother the subject of the lesson. 
It was how to keep the streets clean. Another Sunday, kindness 
to dumb animals furnished the subject of the lesson, and this 
was in a graded Sunday school up to date. A good woman 
who had suffered greatly with a recent sorrow brought herself 
to church, longing for some comforting words. She heard a 
sermon on the Charity Organization Society and the Visiting 
Nurse. . . . 

" As we view it, the church, by thus allying itself with secular 
movements, is endeavoring to cure the evils of the social life 
by a species of legalism, striving to purify the sinful nature of 
man by attacking the outside, forgetting that crimes and viola- 
tions of law are the external marks only of an inward demorali- 
zation and rottenness of the heart. The root of the evil in the 
world is in the human heart; and to redeem the world, the inner 
spiritual nature must be first purified. The crime committed is 
the fruit of sin in the heart. You may punish the criminal for 
violating the law, but that does not cure the sinful heart. The 
Christian minister has to do with sin, not with crime. When, 
therefore, he allies himself with the officers of the law in arrest- 
ing criminals, he is departing from his proper function and 
weakening his power and ability to cure the sin in the heart. . . . 

"Ministers of the gospel are willing to preach on every sub- 
ject under the sun except the gospel; and when they begrudgingly 
hand it down, they almost tell us it is not divine, but a man- 
made thing. They have relegated to the brush heap most of the 
sacred beliefs, such as the miracles, original sin, the vicarious 
atonement of Jesus Christ, the efficacy of baptism and the holy 
communion, and many of them even deny the validity of their 
own divine office as ministers of God. They prefer to hold their 
office from the people, not of God. All comes from man, nothing 
from God. Perhaps this is the reason so many ministers look 
down on empty pews and complain bitterly that their members 
do not come to hear the sermons prepared with so much labor. " 

52 



CONTINUING STEDFASTLY 



"When the Son of man cometh shall he find faith 
on the earth?" (Luke 18:8). That depends upon our 
fidelity to preaching the gospel in its purity, and our 
fidelity to the plea for the restoration of primitive 
Christianity. 

2. The breaking of bread. This has reference to the 
Lord's Supper (Acts 2:42, 46). Christ as the Bread 
of life (John 6:48-52). The! institution of the Lord's 
Supper by the Master (Matt. 26 : 26-29 ; 1 Cor. 11 : 23- 
26). Purpose — to show forth the Lord's death. A 
memorial institution. 

The breaking of bread the primary object of our 
assembling together upon the first day of the week 
(Acts 20:7). Preaching, the secondary object (Acts 
20:7). The worship of the early Christians centered 
in this institution. So it should be to-day. 

Fidelity to the Lord's Supper is necessary to our 
ultimate salvation (John 6:53, 54); We must not 
neglect this institution (Heb. 10:25). 

Our neglect lies in the lack of training given our 
children regarding the meaning and importance of the 
memorial. They should be brought up in the home to 
regard it as fundamental; and should be instructed in 
the assembly of the church not to neglect it. 

3. Prayer. The absolute necessity of prayer (Eph. 
6:18; 1 Thess. 5:17; Jas. 5:16). 

Prayer is the province of the man who has been 
redeemed, and not of the sinner, in the Christian dis- 
pensation (John 9:31). 

Lack of prayer among modern church-members. 
Need of the family altar. We forget to pray except in 
times of trouble and sorrow. Let us look upon God as 
a personal heavenly Father. 

53 



SERMON OUTLINES ON ACTS 



The church that continues stedfastly in the apostles' 
doctrine, in the breaking of bread and in prayer, will 
be strong in the faith, hospitable, charitable, missionary 
— abounding in all good works. "By their fruits ye 
shall know them" (Matt. 7:15-20). 



54 



X 



THE DIVINE BODY 

(Acts 2:47) 

AMONG all the religious bodies in the world to-day, 
can we find and identify the body of Christ ? Has 
it been in existence throughout all the centuries? Is it 
in existence to-day? 

Seeds that were buried in the soils of Egypt hun- 
dreds and hundreds of years ago have been uncovered, 
replanted, and made to reproduce their kind. So we 
can identify the church, the body of Christ, by its 
characteristics. 

1. When was it established? See sermon outline, 
< ' The Origin of the Church." (Isa. 2:2-4; Matt. 3:1, 
2.) Still a thing of the future in Matt. 16:18; Luke 
10 : 8, 9 ; 24 : 46-49. All fulfilled in Acts 2. 

2. What was it called? (Matt. 16 : 18). It is Christ's 
church, or the church of Christ; not the "Christian 
Church" nor the "Disciples' Church." It is the body 
of Christ (Eph. 1:22, 23). He gave Himself for it 
(Eph. 5:25). He bought it with His own blood (Acts 
20: 28). It is also called "the church of God" (1 Cor. 
1:2). It is also "the church of the firstborn," having 
reference to Christ (Heb. 12 : 23) . It is the Bride of 
the Redeemer (Eev. 21:2; 22:17). It is "Christ's 

55 



SERMON OUTLINES ON ACTS 



church," or "the church of Christ" preferably. Local 
congregations are termed "churches of Christ" (Rom. 
16:16). 

3. Of what did this body consist? Of those who be- 
lieved in Christ; turned to God; confessed their faith 
in Jesus Christ; and were buried with Him in baptism, 
and resurrected to walk in the new life. They did not 
"join church" — they were added by the Lord (Acts 
2:47). It consisted of obedient believers in Christ. 
The three thousand (Acts 2) ; the Samaritans (Acts 8: 
12) ; Philip and the eunuch (Acts 8) ; Saul of Tarsus 
(Acts 9) ; Cornelius and his household (Acts 10) ; 
Lydia and her household (Acts 16) ; the Philippian 
jailor and his household (Acts 16) — all became mem- 
bers of the body by obedience to the gospel. We have 
no record but of one way (Acts 16 : 17 ; 18 : 26) . 

4. Characteristics of the body of Christ. 

a. Those constituting it were known as " Christians' ' 
(Acts 11:26; 26:28; 1 Pet. 4:16). 

&. Their only creed was Jesus Christ (Matt. 16:16; 
Acts 8:37). 

c. They were guided by the inspired teachings of the 
apostles (2 Tim. 3: 16, 17). 

d. They met on the first day of the week for the 
Lord's Supper, preaching and offering (Acts 20:7; 1 
Cor. 16:2). The offering was made a part of their 
worship by the "commandment of the Lord" (1 Cor. 
14:37). 

e. They continued stedfastly in the apostles' doc- 
trine, in the breaking of bread and in prayer (Acts 
2:42). 

5. There never has been but one divine institution — 
the church of Jesus Christ (John 10:16; Eph. 4:4). 

56 



THE DIVINE BODY 



The institution that does not bear the earmarks of the 
New Testament church can not be the church of Christ 
in itself. 

6. Obedience to the gospel puts a person in Christ, 
or in the body of Christ, which is the church. There is 
no salvation in the Lutheran Church alone; or in the 
Episcopal Church alone; or in the Methodist Episcopal 
Church alone; or in any body that does not bear the 
earmarks of the church of Christ. There is salvation 
only in obedience to the gospel. Obedience to the gospel 
makes Christians. 

7. The church of Christ was established in the days 
of the apostles. The church of Christ was established 
at Jerusalem. Any religious institution established at a 
later time, or in any other region of the world, can not 
be the church of Christ in itself. We seek to restore 
the church of Christ as it existed in the days of the 
apostles. 

8. It is useless to represent the church as a tree and 
the various denominations as branches of the tree. 
Such a tree would have no trunk. If all denominations 
were branches of the church of Christ, where is the 
church of Christ? Jesus referred to individuals, and 
not to churches, in John 15 : 5. 

We are content to belong to nothing save the church 
of Jesus Christ. We do not belong to any denomina- 
tion, but merely to Christ's church. Are we exclusive? 
Not in the least. You have the same privilege, and we 
plead with you to accept it. We have no desire to 
occupy denominational ground, nor to advance any 
interdenominational interests. Rather we seek to build 
up the undenominational body of Christ. The theory 

57 



SERMON OUTLINES ON ACTS 



of denominationalism is doomed, and the practice will 
pass away gradually. Sectarianism is the awful sin of 
rending asunder the body of Christ. Schism is carnal. 
Let us forsake division, and become Christians only, 
members of the one body. 



m 



XI 



MIRACLES IN THE CHRISTIAN DISPENSATION 

(Acts 3:1-11) 

IT is not the purpose of this discourse to prove that 
miracles were performed. We are going to accept 
without question the testimony of Matthew, Mark, Luke 
and John. They were on the ground at the time the 
miracles were performed by Jesus and the apostles, and 
testify to the fact. Hence, their testimony is superior 
to that of uninspired men born more than eighteen 
hundred years later. 

Christianity is founded upon miracles — the incarna- 
tion, atonement and resurrection, and others. The 
human mind is unable to grasp the things of the infi- 
nite. Because we can not grasp the deep things of God 
merely proves that the Bible is superior to the intellect 
of man. We can only know what God has chosen to 
reveal (Deut. 29:29). Everything has been revealed 
that pertains to righteousness and salvation. That is all 
we need to know (2 Pet, 1:3). 

1. The purpose of miracles. 

a. To substantiate the message. God never sent out 
a special messenger without giving him the power neces- 
sary to prove the message. The miracles performed by 
Moses to prove his divine calling as the leader and de- 

59 



SERMON OUTLINES ON ACTS 



liverer of Israel (Ex. 4:1-9). The miracles of Jesus 
Christ were performed that we might believe that He 
is the Son of God (John 20: 39, 31; Acts 2: 22). The 
apostles, going out with the new message of salvation 
through Christ, were given this miraculous power. In 
entering a locality, they usually performed a miracle to 
prove that God was behind their message (Mark 16: 
15-20). 

A supernatural proposition requires a supernatural 
proof. Consequently, signs were needed to confirm the 
message of the resurrection of Christ (Heb. 2:3, 4). 
God bore witness to their preaching by various miracles 
and gifts of the Holy Spirit. 

6. To demonstrate the power and glory of God. Be- 
cause Moses took the glory to himself he was not 
allowed to enter the promised land. He failed to sanc- 
tify God in the eyes of the people of Israel (Num. 20: 
7-13; Deut. 32:48-52; 34:1-6). 

The attitude of the Master in raising Lazarus from 
the dead (John 11:40). The opinion of Nicodemus 
(John 3:2). 

Peter and John display the right attitude in healing 
the lame man at the Beautiful Gate. They gave the 
glory to God (Acts 3: 12-16). 

Men should always give the glory to God for every- 
thing they do that is upright (1 Cor. 10:31). 

c. Miracles were never performed to save any one. 
Jesus appeared to Saul of Tarsus to make him an apos- 
tle, but sent him to Ananias to find out what to do to 
be saved (Acts 26:15-10; 9:6-18). God has ordained 
that men shall find out what to do through His ministers. 

2. The place of miracles in the Christian dispensa- 
tion. 

60 



MIRACLES IN CHRISTIAN DISPENSATION 



a. Everything in the divine economy starts in a 
miracle. The creation a miracle. The exodus accom- 
panied by miracles. The gospel attested by miracles. 
The church endowed with miraculous gifts during its 
infancy (1 Cor. 12 and 13). 

b. The apostles endowed with this power in the bap- 
tism of the Holy Spirit (Acts 1:4-8). They performed 
no miracles previous to the coming of the Spirit on 
Pentecost. 

c. They transferred this power to others by the lay- 
ing on of hands (Acts 8: 13-17). The church at Home 
did not have this power until Paul visited them (Rom. 
1: 11). This gift of the Holy Spirit was different from 
the baptism of the Holy Spirit and the indwelling of 
the Holy Spirit by faith. 

d. Miracles ceased with the infancy of the church. 
This miraculous power could be transferred by the 
apostles to those upon whom they laid their hands, but 
there it stopped. Miracles performed to-day could not 
prove events that happened nineteen hundred years 
ago. Everything in the divine economy starts in a 
miracle and continues by the operation of natural laws. 
When the church was established, miracles were no 
longer necessary. Now abides the more excellent way 
of love (1 Cor. 12:31; 13:8). 

It is useless for men to scoff at miracles. We can 
not even explain the mystery of the food we eat, of the 
water we drink, of the air we breathe; of gravitation 
and electricity; of the universe, with its countless sys- 
tems of growth and reproduction ; and a thousand other 
processes that surpass human intelligence. Why, then, 
discredit the miracles of the Bible? 

61 



XII 



HUMILITY 

(Acts 3 : 12) 

THE spirit of Christianity, or the law of Christ, 
differs strikingly from that of the Mosaic law. 
The old covenant was the ministration of death, written 
and engraven upon tables of stone; while the new cov- 
enant is the ministration of life, written in the fleshly 
tables of the heart (2 Cor. 3:3-9). The law of Moses 
is known as the "law of sin and death"; but the gos- 
pel is known as the "law of the Spirit of life in Christ 
Jesus" (Eom. 8:2), or "the perfect law of liberty" 
(Jas. 1: 25). The essential difference between Judaism 
and Christianity is made manifest in contrasting the 
spirit of the Decalogue with that of the Beatitudes. 
The Ten Commandments have been called the "Thou 
shalt notV of God. The entire Mosaic law was nega- 
tive—a system of curses and blessings, all of which 
were temporal, as punishments for disobedience and 
rewards for obedience. The Beatitudes, on the other 
hand, as well as the entire gospel system, are positive: 
a system of positive enactments, positive institutions 
and positive promises. The old covenant, which was 
full of denunciations- — the spirit of the Decalogue — 
contrasts richly with the new covenant, which is prodi- 
gal of blessings — the spirit of the Sermon on the 

62 



HUMILITY 



Mount. "The thunders of Sinai, proclaiming the Deca- 
logue, form a striking contrast to the gentle voice of 
the Son of man on the Mount of Beatitudes, proclaim- 
ing the religion of love." — Dummelow. 

Christianity alone, of all systems of religion, is 
positive. Jesus Christ alone, of all religious or philo- 
sophical teachers, makes humility a positive and essen- 
tial factor of righteousness. He alone makes humility 
the road to ultimate exaltation — not only by precept, 
but also by example. 

"What is humility? (Matt. v. 3). It is poverty of 
spirit. Poverty of spirit is the opposite of pride, self- 
righteousness and self-conceit; the spirit of the publi- 
can in contrast with that of the Pharisee (Luke 18 : 10- 
14) ; the spirit of the one who prefers to learn and 
obey, rather than to teach and command (Matt. 7 : 21 ; 
Acts 9:6; Gal. 2 : 20) ; the spirit of those who, as little 
children, trust implicitly in the Father's protection, 
and obey Him without question (Matt. 18:1-6). Hu- 
mility always implies unselfishness, obedience and con- 
secration. Humility is the complete crucifixion of 
self — the complete subjection of the individual will to 
the will of Christ. If self-discovered, humility becomes 
a calloused egoism that is displeasing alike to God and 
man. 

1. Humility is the fundamental principle of the 
teaching of Christ. Jesus Christ gave to the world a 
perfect system, whether viewed in the light of ethics, 
sociology or philosophy. His teachings, when applied 
to individual, community or nation, result in moral 
and spiritual uplift. An individual, community or 
nation is civilized or barbarian in the same proportion 
5 62 



SERMON OUTLINES ON ACTS 



that His teachings are applied to the individual, com- 
munity or national existence. No other teacher ever 
approached the moral standard set in the teachings of 
Christ— a fact which goes to prove that He is indeed 
the Son of God. 

Humility is the keynote of His teaching. Other 
reformers had taught and practiced asceticism, as 
Buddha; some had taught that dignity and paternal 
reverence were the essentials to true happiness, as Con- 
fucius ; and some had found true happiness in military 
splendor and power, as Mohammed. The Stoics taught 
that the wise man was blessed; the Epicureans taught 
that blessedness consisted in the satisfaction of tem- 
poral desires. The cynic looked upon happiness as the 
dream of the idealist. But Jesus Christ taught that 
blessedness consists in standing in the right relation to 
God; and that humility, or poverty of spirit, is the 
road to true and lasting greatness. Since the establish- 
ment of such a principle, those only have really been 
great who have been the greatest servants (Matt. 26: 
28; Mark 10:28-31). 

The first blessing of the Sermon on the Mount was 
bestowed upon the ' ' poor in spirit. ' ' All the remain- 
ing blessings are incidental to the first. The one who 
is poor in spirit will naturally glory in tribulation, be 
meek as well as merciful, hunger and thirst after right- 
eousness, be pure in heart, a lover of peace, and able to 
endure all manner of persecution (Matt. 5 : 1-12 ; Rom. 
5:3-5; Heb. 12:11). 

From a material point of view, there is neither 
virtue in poverty nor vice in riches. Lazarus, though 
poor in this world's goods, went to a happy reward in 
Abraham's bosom (Luke 16:22). Abraham, though 

64 



HUMILITY 



rich in cattle and land, was a friend of God. God ac- 
cepted the widow's mite with blessing, for it was the 
best she could do; but He expected the rich to cast in 
much "out of their abundance" (Mark 12:41-44). 
Eiches merely increase responsibility as stewards of 
God. Blessedness depends upon the condition of the 
heart. Those who are rich in spirit, proud, selfish, 
arrogant, can not be blessed ; but those who are poor in 
spirit, humble, unselfish, are blessed, and to them be- 
longs the kingdom of heaven. So, when the disciples 
asked Jesus who would be greatest in the kingdom, He 
selected a little child as the model of His greatest sub- 
ject; and showed them that they must become as hum- 
ble and obedient, as willing to learn and obey, as that 
little child, before they could ever enter the kingdom 
(Matt. 18:1-6). 

2. Humility was the principal characteristic of the 
life of Christ. Jesus of Nazareth is above all other 
teachers in that He gave a perfect example of what 
He taught. Other great religious and philosophical 
teachers have given the world moral systems, but have 
failed to live up to their teachings. Religious teachers 
of recent date have given the world new systems of re- 
ligious thought, but have destroyed the effect of their 
systems by impure lives. Jesus was divine in the fact 
that He not only gave a perfect teaching, but also gave 
a perfect example of what He taught. 

Humility was the fundamental characteristic of His 
life. He gave up riches and glory to suffer the humilia- 
tion of the cross, in order to redeem a lost and rebel- 
lious humanity (2 Cor. 8:9). He became even poorer 
than bird or beast (Matt. 8 : 20) . He washed His dis- 
ciples ' feet in order to teach them a lesson of humility 

65 



SERMON OUTLINES ON ACTS 



(John 13: 1-17). The same poverty of spirit led Him 
to agonize in Gethsemane until His sweat became as 
drops of blood, yet the burden of His prayer was 
always, "Thy will be done'' (Matt. 26:36-46; Luke 
22: 39-46). The climax of His humiliation came in the 
agony and suffering of the cross. Yet, because He 
humbled Himself unto death, He was crowned Lord of 
all (Phil. 2:5-11). His whole life on earth was an 
exposition of His cardinal precept (Luke 14: 11) . 

3. Humility ivas the dominant characteristic of the 
ministry of the apostles. Previous to Pentecost, the 
apostles were selfish, unspiritual and cowardly. After 
the coming of the Spirit on Pentecost, they became the 
unselfish, obedient, courageous champions of the gospel. 
Note the power with which Peter preached on Pente- 
cost (Acts 2 : 14-37J^v 

The attitude of the apostles at the Beautiful Gate 
(Acts 3: 1-12). They gave all the glory to God. How 
different from the spirit of the Pope of Rome, who 
claims to be the legitimate successor of Peter, "the 
personal representative of Christ upon earth"! 

The attitude of the apostles in the presence of the 
high priest and the Jewish council (Acts 4:19, 20; 5: 
29). The courage and faith of Stephen, the first mar- 
tyr (Acts 7:51-60). 

The attitude of Paul after his conversion is ex- 
pressed in the one statement, "Lord, what wilt thou 
have me to do?" (Acts 9:6). The exhibition of faith 
on the part of Paul and Silas in the prison at Philippi 
(Acts 16: 25). The courage manifested by Paul in the 
presence of the Greek philosophers on Mars' Hill (Acts 
17:16-32) ; in the stinging rebuke administered to the 
high priest (Acts 23:1-4); in the defense before 

66 



HUMILITY 



Agrippa (Acts 26). The keynote of Paul's ministry 
(Acts 26: 19). He was devoted whole-heartedly to the 
cause of Christ (Rom. 1 : 16 ; 1 Cor. 2 : 1-5 ; 9 : 16 ; Phil. 
1:21-24). 

The apostles had a definite message. To them, 
everything was secondary to the one great task of serv- 
ing the Master (1 Cor. 4:9-13). For this common 
cause they endured persecution and martyrdom (2 Cor. 
6 : 4-10 ; 11 : 23-33 ; 12 : 7-10) . Yet they looked forward 
to an eternal reward (Acts 7 : 55, 56 ; 1 Cor. 15 : 19 ; 2 
Cor. 4:16-18; 2 Tim. 4:6-8). The attitude of the 
apostles was that of humble allegiance to the will of 
Christ. 

4. Humility must be the fundamental trait in the 
character of the Christian (John 3:3). Selfishness is 
absolutely foreign to the kingdom of God. The man 
who is fundamentally selfish in his actions has not been 
"born again, " even if he has been baptized a dozen 
times. There is a spiritual side to the new birth, as 
well as a formal. Genuine repentance necessitates abso- 
lute surrender of the individual will to the will of 
Christ. 

Saul was a great man when he was little in his own 
sight. Then God could use him. But when he set up 
his own judgment in preference to the judgment of 
God, God could use him no longer; and his career 
ended in disaster and suicide. 

God justified the publican, but condemned the self- 
righteous Pharisee (Luke 18:10-14). A man does not 
have to advertise his goodness — all that he needs to do 
is to live the life, and the world will soon take notice 
(Matt. 7:20). Our eternal state will depend upon our 
doing or not doing the will of God in this earthly state 

67 



SERMON OUTLINES ON ACTS 



(Matt. 7:21-27; John 5:28, 29; Heb. 5:9; Bev. 22: 
14). 

The rich young man had a character which the 
Master admired. Yet he failed in the crucial test. He 
was fundamentally selfish at heart. Because of this 
selfishness he failed to inherit eternal life. Although 
moral in character, and scrupulously strict in religious 
observances, his selfishness deprived him of eternal life 
(Mark 10:17-22). Many to-day are unconsciously 
proud and selfish at heart, and would fail in the cru- 
cial test, as did the young man. Let us all examine 
ourselves carefully to see if we have really been "born 
again.' 9 

The world to-day is looking for the "prints of the 
nails" in the life of the individual Christian. Christi- 
anity is pre-eminently a religion of sacrifice. Can we, 
as professed Christians, live up to the test ? Can we 
show, like Paul, that we have been crucified to the 
world? (Gal. 6:14). Can we show the world that we 
are willing to sacrifice everything for the Master? If 
so, the world will be convinced, and will cry out, as 
Thomas of old, "My Lord and my God," 



68 



XIII 



CONVERSION 

(Acts 3: 19) 

IN our text Peter says: 6 'Repent ye, therefore, and be 
converted." In the American Revised Version, it 
reads: " Repent ye, therefore, and turn." Conversion 
is the process of turning to God. 

As three distinct changes were involved in the fall 
of man, the same changes are involved in his restora- 
tion. We prefer to call them "changes," rather than 
" steps," as the latter makes the process too formal. 

1. The changes involved in the alienation of man 
from God were: 

a. Change of mind. The first preacher that appeared 
after the human family, consisting of Adam and Eve, 
were created and placed in the Garden, brought a mes- 
sage of disobedience. God had told them that, if they 
ate of the tree of knowledge of good and evil, they 
would surely die; this preacher said, "Ye shall surely 
not die." The supremacy of positive law hung in the 
balance (Gen. 3:1-6). The woman listened to the ser- 
mon on disobedience. 

h. Change of attitude. As the preacher persuaded, 
she resolved to eat of the forbidden fruit. She brought 
her will in subjection to the will of the devil. But 

69 



SERMON OUTLINES ON ACTS 



neither she nor the man fell from their high estate 
until they committed the outward act of disobedience. 

c. Change of relationship. When they actually ate 
of the forbidden fruit, their eyes were opened. They 
immediately discovered their own nudeness (Gen. 3:7). 
They were driven from the Garden and the sentence 
was pronounced: "Dust thou art; and unto dust shalt 
thou return' ' (Gen. 3:19). They were alienated from 
God. Sin had entered their hearts. They no longer 
enjoyed personal communion with their Creator; their 
relationship was changed by the evil act which they 
had done — a disobedience of positive divine law. 

2. The same changes are involved in the restoration 
of man. Jesus Christ came in the fullness of time 
and offered his body as a living sacrifice for the sins 
of the world, and effected a way of reconciliation 
(Eph. 2:16; Col. 1:21; 2 Cor. 5:18). These same 
changes are: 

a. Change of mind. Along comes the preacher oi 
righteousness (Rom. 1:16). The sinner, being of the 
world, alienated from God, listens to the message of 
salvation through Christ. He hears the facts of the 
gospel (Acts 4:12; Eom. 10:13-17; 1 Cor. 1:18-21; 
15:1-4; 2 Cor. 5:20). He believes the gospel. His 
mind is changed by faith. He believes that Jesus is 
the Christ, the Son of God, and his personal Saviour 
(Rom. 10:9). 

6. Change of attitude. Moved with sorrow because 
of his past sins, he turns to God (2 Cor. 7 : 9, 10). He 
is led by the goodness of God to change his attitude 
from that of disobedience to that of willingness to obey 
(Rom. 2:4). This is repentance. Genuine repentance 
leads to confession of sin, restitution, and reformation 

70 



CONVERSION 



of life. But the change of attitude does not put him 
in the kingdom. There is one more change necessary. 

c. Change of relationship. He shows his faith and 
repentance by the overt act of obedience which puts 
him into Christ (Gal. 3:27; Rom. 6:3-5; 1 Pet. 3:21; 
Mark 16: 16). Immersion is the boundary-line between 
the church and the world just as the Rio Grande is 
the boundary-line between Texas and Mexico. By his 
own act of disobedience to a positive divine law, man 
fell from his high estate; by his own act of obedience 
to a positive divine law, he may be restored to the 
kingdom of God (2 Cor. 5:17). 

3. We find that three things lead us "unto" Christ; 
and one action puts us "into" Christ. "Unto" means 
a coming up to; "into" means an actual entrance. 
"When I go unto a certain city, I merely approach it; 
when I go into the city, I actually enter within. 

a. Belief unto righteousness (Rom. 10:10). Right- 
eousness is doing the will of God (Matt. 3: 15). Faith 
leads a man to do the will of God. 

&. Repentance unto salvation (2 Cor. 7:10). God- 
ly sorrow causes the sinner to repent, or turn to God. 
This turning leads him unto salvation, but not into 
Christ. Judas repented, but his sins were not remitted, 
as he did not go ahead and obey the gospel (Matt. 27 : 
3-5). 

c. Confession unto salvation (Rom. 10 : 10 ; Acts 
8:37). 

d. Baptism into Christ (Gal. 3:27; Rom. 6:3). 
This act puts us into Christ. It is the visible line be- 
tween the kingdom of the world and the kingdom of 
God ; an action ordained by the Master Himself. There 
is no virtue in the water alone, excepting as a symbol 

71 



SERMON OUTLINES ON ACTS 



of purification. There is virtue, however, in the out- 
ward act of obedience to a positive law. When a man 
will do what God commands, whether he can see any 
necessity for it or not, then he has genuine saving faith. 

4. God's law of restoration is positive, divine and 
unchangeable; just as much so as any of the laws gov- 
erning the natural universe. Prayer will not alter a 
positive law. For example, study the story of the 
sedition of Miriam and Aaron (Num. 12). As a conse- 
quence of her rebellious agitation, Miriam was covered 
with leprosy. She prayed for cleansing ; Aaron prayed ; 
and finally Moses prayed. But she was not healed. 
Why? Because God had given a law for the cleansing 
of lepers, and He could not change it (Lev. 13 and 14). 
Moses stopped the entire procession of the Israelites for 
seven days, so that Miriam might be kept without the 
camp and be healed according to law. 

Jesus Christ, from the cross, prayed: " Father, for- 
give them; they know not what they do" (Luke 23: 
34). But God did not forgive them. Why? Because 
He had previously established a law of restoration, and 
He could not change it. By obedience to this law, on 
the day of Pentecost, three thousand were forgiven; 
and many more during the ensuing days (Acts 2:4). 

If a prayer of our Master will not alter a law of 
God, how can man presume to do so with impunity? 
Man must be taught to respect the law of God. 

We hear of thousands " converted" in this day of 
handclapping, card-signing evangelism, who have never 
been converted at all. We must learn that the only 
right way is God's way. Righteousness is doing the 
will of God. 

72 



XIV 



CHRIST THE PROPHET 

(Acts 3: 22, 23) 

JESUS of Nazareth the central figure of all ages. 
Was born and reared in the city of Nazareth, with- 
out any opportunity of acquiring an extensive learn- 
ing, yet His marvelous wisdom has startled the world. 
He could look back to the very dawn of creation and 
tell about the patriarchs and prophets. He could look 
forward to the very end of time and tell us the signs 
that would precede His second coming. His divinity 
is easily substantiated by His wisdom (John 7:46). 

Peter's sermon from Solomon's porch (Acts 3:11- 
26). He quotes the prophecy of Moses (Deut. 18:15- 
19), showing that it has been fulfilled in Jesus of 
Nazareth (Acts 3:22, 23). Jesus Christ the consum- 
mation of the line of prophets which began with 
Samuel. 

A close analysis of the prophecy of Moses (Deut. 
18:15-19) reveals four facts: (1) That God would 
raise up a prophet out of Israel; (2) that this prophet 
would be the antitype of Moses; (3) that this prophet 
would speak the will of God to men; (4) that those 
who would not listen to the words of God, spoken 
through this prophet, would suffer the penalty for 
disobedience. 

73 



SERMON OUTLINES ON ACTS 



In this sermon we are studying Jesus of Nazareth 
as the fulfillment of this prophecy (Matt. 16 : 14 ; 21 : 
11; Luke 7:16; 24:19). Let us study some of the 
prophecies uttered by our Christ while He was upon 
earth. 

1. Concerning the fulfillment of the old institution 
(Matt. 5: 17, 18). He did not destroy the law, but He 
fulfilled it upon the cross (Col. 2: 14). To fulfill is to 
complete, or bring to an end. Neither did He destroy 
the prophets, but He was the fulfillment of prophecy 
in Himself. We have both the law and the prophets 
"untaken away in the reading of the Old Testament," 
although the authority of the entire old institution was 
done away in Christ (2 Cor. 3: 14). 

I make an appointment to preach at a certain place 
at a certain time. When I go there and preach at the 
specified time, I fulfill the appointment. That is the 
end of the matter. 

The Old Testament was to lead us to Christ (Gal. 
3:24, 25). But the entire old institution was brought 
to an end in Him; and was abrogated when the new 
institution, or the church, was established on Pentecost 
(Acts 2; John 1: 17). 

The personal ministry of Christ was under the law, 
and not "one jot nor tittle' ' passed away until it was 
completed by His death, burial, resurrection and coro- 
nation (Eph. 2: 13-15). 

2. Concerning the ultimate rejection of the Jews 
(Matt. 8:10-12; Luke 1:3:24-30). This prophecy has 
been fulfilled in subsequent history. The Jews, for 
many centuries, have been the laughing-stock of all 
races. They have been tortured and persecuted by 

74 



CHRIST THE PROPHET 



the monarchs of all nations, through both medieval 
and modern times. Since the fall of Rome, they 
have been scattered over all parts of the globe; and 
to-day there is not a flag that unfolds its emblems 
to the breezes of the heavens that the Jew can call 
his own. 

3. Concerning the cost of discipleship (Matt. 10 : 32- 
42). Christianity is pre-eminently a religion of sacri- 
fice. The true Christian must put Christ above all 
earthly relationship. How many would fail if put to 
the crucial test! This is quite different from the 
modern wishy-washy conception of discipleship. Jesus 
said that he came not to bring peace, but a sword. 

How often have these words been fulfilled ! How 
often have men been martyred, crucified, burned at the 
stake, disfranchised and disinherited for becoming fol- 
lowers of the lowly Nazarene! Let us have the faith 
that Paul expresses in his second letter to Timothy, 
chapter 4, verses 6-8. 

4. Concerning the destruction of the cities of Gali- 
lee (Matt. 11:21-24; Luke 10:13-15). In Chorazin, 
Capernaum and Bethsaida, many of His "mighty 
works" were done. Near Bethsaida, the five thousand 
were fed. He began His public ministry at Caper- 
naum; and, near there, delivered the Sermon on the 
Mount. To-day the original site of Chorazin is un- 
known, although Jerome says it was situated two miles 
from Capernaum. And merely a mass of ruins marks 
the previous location of Bethsaida and Capernaum, 
both of which were on the shores of Galilee. They 
have indeed been left desolate! 

5. Concerning the establishment of the church 
(Matt. 16:13-20). Fulfilled in the second and tenth 

75 



SERMON OUTLINES ON ACTS 



chapters of Acts. In the second chapter, Peter opens 
the door of the church to the Jews; and in the tenth 
chapter, to the Gentiles. 

6. Concerning His sufferings and death, and resur- 
rection on the third day (Matt. 20 : 17-19 ; 17 : 22, 23 ; 
Mark 10 : 33, 34 ; Luke 18 : 31-33 ; 9 : 22 ; John 2 : 19-21 ; 
6:70). Our Master understood that His death and 
resurrection were to perfect the remedial system. 

7. Concerning His ascension (John 7:33, 34; 20: 
17). All fulfilled in due season. 

8. Concerning the destruction of Jerusalem and of 
the temple (Matt. 24:1, 2; Mark 13:2; Luke 13:34, 
35; 19:41-44; 21:6). Under the rule of Titus, the 
Roman legions triumphantly entered the doomed city 
and sacked it; not one ston'e of the temple was left 
upon another; and the streets of Jerusalem were 
ploughed up. This prophecy was literally fulfilled. 

9. Concerning His second coming. 

a. No one knows the hour (Mark 13: 24-37). 

6. General conditions preceding it (Luke 17:22-36). 
Apply these statements to present conditions in the 
world. 

c. Preceded by a period of wars and pestilences, by 
the rise of false Christs and false prophets, and by a 
general apostasy of the saints (Matt, 24:4-28; Mark 
13:5-23). 

d. The apostles will be especially blessed (Matt. 
19:28). 

Are we entering this period now? 

10. Concerning the general resurrection of the dead 
(John 5:25-29). What we do here below will decide 
our eternal destiny. It all hinges upon doing or not 
doing the will of God. 

76 



CHRIST THE PROPHET 



11. Concerning the general judgment (Matt. 25 : 31- 
46). Those judged worthy of eternal life will be im- 
mortalized. Those condemned to eternal punishment 
will not be immortalized. 

Thus we see that many of the prophecies uttered 
by Jesus have been fulfilled in subsequent history. So 
w T ill those be fulfilled concerning His second coming, 
the resurrection and general judgment. What a con- 
vincing proof that He is the Son of God! Let us so 
live that we will be ready and glad to meet Him at 
His coming. 

"Christ" is His official title. "Christ" means "the 
anointed one." Three classes of rulers were anointed 
in olden times — prophets, priests and kings. When 
you confess before men that Jesus is your Christ, you 
recognize Him as your Prophet, Priest and King. Will 
you do that now? 



77 



XV 



CHRIST THE FOUNDATION 

(Acts 4: 10-12) 

WE find a remarkable prophecy in Ps. 118 : 22. Re- 
peated by Jesus (Matt. 21:42). Explained fully 
by Peter in Acts 4 : 10-12. 

The Jews were the builders. Jesus Christ was the 
stone, which, rejected by them, became the Head of 
the corner (Isa. 28:16; Rom. 9:33). 

Jesus Christ the sure foundation of everything per- 
taining to the Christian system. No man can lay any 
other foundation (1 Cor. 3:11). At the time Paul 
wrote these words, Jesus had completed the scheme of 
redemption, had commissioned the apostles to teach 
and baptize all nations, had ascended on high and been 
crowned Lord of all. To Paul, this commission was 
imperative. He had planted a church in Corinth, 
across the Mediterranean, hundreds of miles from Jeru- 
salem, the center of Christianity. Some of the Corinth- 
ians were threatening to apostatize from the true faith. 
So Paul exhorts them to build upon the sure founda- 
tion which he had already firmly established, Jesus 
Christ. 

A good foundation is absolutely necessary. A costly 
superstructure would be of no value upon a weak foun- 
dation. Jesus distinguished the wise man from the 

78 



CHRIST THE FOUNDATION 



foolish man by the foundation upon which each built 
(Matt. 7:24-27). Upon what sort of a spiritual foun- 
dation are you building? 

1. Other foundation can no man lay for Christian 
life and character than that which is laid in the life 
and character of Jesus Christ. 

This is one reason why He came down from heaven 
and lived among men — to be our Exemplar in life and 
character. He gave a perfect teaching and a perfect 
example of what He taught. He came to show God to 
the world. He was God in the flesh (John 14:8-13). 
His divinity is substantiated by His matchless humanity. 

Christians are told to let their light shine (Matt. 5 : 
14-16). They are luminaries reflecting the light of the 
Sun of righteousness (Mai. 4:2). The church must 
shed forth a borrowed light. Every Christian is a 
living epistle of Christ. The only Bible which the un- 
saved world is reading is the life of the professed 
Christian. 

We search in vain for a flaw in the character of 
the Master. It was absolutely perfect (Heb. 4:15; 1 
John 3:5). Even His enemies confessed that He was 
just (Matt. 27:4, 19, 24). 

He is our ideal. The ethical principles handed 
down in his life and teachings, if applied by individ- 
uals, would transform communities, states and nations. 
We should strive to attain unto His standard. By 
living close to Him, we can grow more and more like 
Him. 

The story of the 11 Great Stone Face" and its influ- 
ence upon the physiognomy and life of Ernest. Apply 
this story to Christ and the individual. 
6 79 



SERMON OUTLINES ON ACTS 



2. Other foundation for the church can no man lay 
than that which is laid, which is Jesus Christ. 

The fact that Jesus is the Christ, the Son of God, 
is the rock upon which the church is built. The fact 
of His being the Son of God depends upon His resur- 
rection. The entire system of faith depends upon His 
resurrection (1 Cor. 15:13-17). Remove the resurrec- 
tion, and the entire scheme of redemption would col- 
lapse. Had Jesus gone down into Hades and stayed 
there, He could not have been the Son of God. But 
He brought His mighty power against the gates of 
Hades, forcing them open; consequently the gates of 
Hades did not prevail against the truth that He was 
the Christ, the Son of the living God (Matt. 16: 18). 

Jesus Christ is the foundation upon which the apos- 
tles built. All who are in Christ are spiritual stones, 
fitly framed together, constituting the holy temple of 
God, or the church, which is the habitation of God, 
through, or in the person of, His Spirit (Eph. 2: 19-22; 
1 Pet. 2:3-7). 

The divinity of Christ is the basis upon which the 
church is resting. Some have built upon the doctrines 
and traditions and institutions of men, causing secta- 
rianism and dissension in the religious world. What 
we need to-day is a complete return to the personal 
sure foundation, Jesus Christ; and the exaltation of 
Him as the one to whom all authority has been given 
in heaven and upon earth, the King of kings and Lord 
of lords. 

3. Other foundation for Christian doctrine can no 
man lay than that which is laid, which is Jesus Christ. 

Some folks think that the sum and substance of 
doctrine is baptism. Such is a mistaken idea. The 

80 



CHRIST THE FOUNDATION 



entire New Testament is the doctrine of Christ. We 
can preach a sermon on prayer, communion, liberality, 
or meditation, and preach doctrine. 

Paul has very much to say about ' ' sound doctrine." 
Doctrinal preaching is the only preaching that can sat- 
isfy the hunger of human souls (Tit. 2:1). Let all 
ministers examine their sermonizing carefully to see if 
they are breaking the Bread of life, instead of handing 
out stones. 

" Christ and him crucified" is the foundation of all 
sound doctrine (1 Cor. 2:2; Acts 8:5, 35). This was 
the burden of apostolic preaching. They revealed His 
will to men. They preached His commands, and re- 
quired unconditional obedience to them, because He is 
King. The doctrine of Christ, as revealed by the apos- 
tles, is the rule of faith and practice for the church. 
It is infallible and complete. 

We must not confuse doctrine with dogma. Dogmas 
are the speculations of men. The Scriptures only are 
profitable for doctrine, and are all-sufficient for the 
government of the one body (2 Tim. 3:16, 17). 

Faith takes the Saviour at His word. We should 
do what He commands, without asking any questions, 
because He is King. If we once bring our wills in sub- 
jection to His will, we will obey without question. All 
sound doctrine centers in Jesus the Christ. 

4. Other foundation for Christian government can 
no man lay than that which is laid, which is Jesus 
Christ. 

There are several forms of church government origi- 
nated by men of which these are the most important: 

a. A man-made autocracy, in which the government 
is vested in one supreme head, who claims to be the 

81 



SERMON OUTLINES ON ACTS 



personal representative of Jesus Christ on earth, such 
as the Church of Eome. 

6. A bureaucracy, in which the government is vested 
in a council of men, as in the Episcopal Church. 

c. A representative democracy, in which the govern- 
ment is placed in the hands of the representatives of 
the various congregations, as in the Lutheran and 
Presbyterian Churches. 

d. A pure democracy, in which the congregation is 
the seat of authority, as in the Baptist and Congre- 
gational bodies. 

None of these harmonize with the divine plan. 
Jesus Christ established a government, a kingdom, an 
absolute monarchy. This kingdom is not of this world 
(John 18:36). It is a spiritual institution of which 
He is the Head (Eph. 1:22, 23), and has no ecclesias- 
tical organization on earth. The seat of all authority 
is in heaven (Matt. 28:18). Jesus Christ is the abso- 
lute monarch of His kingdom (1 Cor. 15:25; Phil. 2: 
10). His laws are contained in the New Testament, 
from which there can be no appeal. Each individual 
citizen of this kingdom is subject to these laws (2 
Tim. 3:16, 17). Such is the divine plan of govern- 
ment. 

5. Other foundation for Christian unity can no man 
lay than that which is laid, which is Jesus Christ. 

"We have a great deal of talk about Christian unity 
to-day. The world is ready for it — but how can it be 
brought about? 

The Pope of Rome insists that there can be no unity 
outside of the Catholic Church. The Church of England 
invites all followers of God to unite upon Episcopalian- 
ism. But these offers could never be accepted by the 

82 



CHRIST THE FOUNDATION 



religious world in general — neither could we desire 
them to be. 

Federation is being proposed by many. But as a 
means of promoting unity, federation is a failure. It 
would establish a Protestant hierarchy upon a founda- 
tion of compromises, that would soon collapse because 
of its own unwieldiness. "We would have no more 
respect for a Protestant ecclesiasticism than for a Cath- 
olic. Federation always signifies a compromise of the 
purity of the gospel, and draws no line between the 
body of Christ and sectarian institutions. 

"What, then, is the foundation of Christian unity? 
Upon what basis can all unite? Jesus Christ. When 
the religious world recognizes His authority, obeys His 
laws, submits to His baptism, wears His name alone, 
and puts Him above all dogmas and creeds, then, and 
not until then, will the problem of Christian unity be 
solved. Indeed, no other kind of unity could be styled 
Christian unity. 

Let us be faithful to hold up Christ before the 
world (John 3:14, 15; 12:32). Let us preach His 
gospel, exalt His laws as the only code of rules of faith 
and practice, insist upon obedience to His terms of par- 
don, insist that all submit to His baptism, and urge all 
to wear His name only. Then will Christian unity be 
brought about by the complete restoration of the church 
of Christ as it existed in the first century. 



S3 



XVI 



THE CHURCH AT JERUSALEM 

(Acts 1-7) 

T^HE Jerusalem church is worthy of special mention 
1 because it bears the distinction of having been the 
first church of Christ. It was established and nurtured 
under the direct supervision of the apostles, who were 
guided into all truth by the Holy Spirit. Hence the 
church at Jerusalem becomes the divine pattern for all 
churches of Christ. 

The word "church," as used in the New Testament, 
has two distinct meanings. In its limited application, 
it stands for a local assembly of obedient believers, 
those who have been called out of the world by the 
gospel of Christ, and worship the true God according 
to the revelation of His will through Christ (Rom. 16: 
16; 1 Cor. 1:2; Rev. 2:7). In other words, it stands 
for a local congregation of obedient believers under the 
supervision of elders and deacons, such as "the church 
of Ephesus," "the church in Smyrna," "the church in 
Thyatira," etc. (Rev. 2 and 3). 

In its universal application, it stands for all the 
elect of God, of all nations of the world, who consti- 
tute the entire body of Christ, of which Christ is the 
head (Eph. 1:22, 23; Col. 1:18). In this catholic 
sense, it stands for the one fold of which Christ is the 

84 



THE CHURCH AT JERUSALEM 



one Shepherd (John 10: 16) ; for the one body of which 
He is the Head (Eph. 4:4) ; for the consummation of 
the eternal purpose of God (Eph. 1:9, 10; 3: 1-7; Col. 
1: 18-20; Eph. 2: 11-22) ; for the kingdom of which He 
has been crowned King, and of which those who are in 
Christ are citizens (Matt. 13:38; 26:29; 28:18; Bom. 
8:16, 17; Gal. 3:26-29; 1 Pet. 2:9). This church 
universal must not be regarded as a visible organization 
with ecclesiastical officers, because, in the Scriptural 
sense of the term, it is a spiritual institution under the 
absolute authority of Christ, whose w T ill is revealed in 
the New Testament (John 18:36; Acts 2:47; Col. 1: 
13; Heb. 12: 28; Rev. 20: 12). In this sense it is "the 
general assembly and church of the firstborn, who are 
written in heaven" (Heb. 12:23), as well as the bride 
of the Redeemer (Rev. 21:2; 22:17). It includes all 
who have "purified their souls in obeying the truth/' 
thereby having been "born again," not of the cor- 
ruptible, but of the "incorruptible seed, the word 
of God, which liveth and abideth for ever" (John 
3:3; 1 Pet. 1:22, 23), and having been translated 
from the kingdom of this world into the kingdom 
of Christ. 

In this discourse we will study the term in its lim- 
ited sense. We will study the church at Jerusalem, as 
the model local congregation of the saints. 

1. Membership. Of what did the church at Jerusa- 
lem consist? It consisted of those who heard the gos- 
pel as preached by Peter ; believed the gospel message, 
and asked what to do to be saved ; repented, or turned 
from the power of Satan unto God, and were baptized 
in the name of Christ for the remission of sins (Acts 

85 



SERMON OUTLINES ON ACTS 



2:14-47). By complying with the law of restoration, 
they received remission of sins, the indwelling of the 
Holy Spirit, and the promise of eternal life (Acts 2: 
38, 39). They did not "join church," but the Lord 
"added" them to the church (Acts 2:47). Thus we 
see that the first church of Christ consisted of baptized 
penitent believers in Christ. 

2. Worship. Having been added to the church by 
the Lord, there were three distinct items constituting 
their regular worship as Christians. "We read that they 
continued stedfastly "in the apostles' doctrine and fel- 
lowship, and in breaking of tread and in prayer" 
(Acts 2:42). These three items are necessary to keep 
kindled the fires of devotion. God kindles the light 
when we obey the gospel of His dear Son, but we must 
keep the light burning; and it is only by doing so that 
we show forth the excellency of Him who called us out 
of darkness into His marvelous light. Too frequently 
baptism and the Lord's Supper have been made purely 
mechanical. 

We enter the church as "babes in Christ," and 
must be nurtured by "the sincere milk of the word" 
(1 Cor. 3:1; 1 Pet. 2:2). By a faithful study of the 
Word, we can learn the will of God (Col. 3:16). We 
can renew our spiritual strength from week to week by 
the faithful observance of the Lord's Supper, which 
turns our minds back to the vision of the cross, and 
forward to the return of our Lord (1 Cor. 11:23-26). 
By prayer we can draw closer and closer to the great 
loving heart of the Father (Phil. 4:6; 1 Thess. 5: 17). 
By means of these divine appointments, God's children 
are "strengthened with might by His Spirit in the 
inner man" (Eph. 3:16), and can attain unto the 

86 



THE CHURCH AT JERUSALEM 



stature of full-grown men and women in Jesus Christ 
(Eph. 4:13). 

3. Liberality. This was a feature of the Jerusalem 
church that is worthy of special mention ; also a feature 
that has been overlooked in the restoration of primitive 
Christianity (Acts 2 : 44, 45 ; 4 : 32-35) . The Christians 
at Jerusalem did not regard what they possessed as 
their own, but they had all things in common. They 
sold their possessions, and distribution was made accord- 
ing to the needs of every man. This sale of property 
was purely voluntary, the result of a spontaneous out- 
burst of Christian love; and the money was left in the 
hands of the apostles first, and afterwards the deacons, 
to be distributed from time to time as every man had 
need (Acts 4:35). The care of the poor and needy 
was a part of the regular work of the seven deacons 
>(Acts 6:1-7). In such manner they began to fulfill 
the law of Christ by bearing one another's burdens 
(Rom. 15:1; Gal. 6:2; 1 Cor. 12:25, 26). 

Very few congregations of to-day emulate the liber- 
ality of the church at Jerusalem. "We have stressed 
the restoration of the primitive plan of salvation, and 
the primitive items of worship, but have neglected to 
stress the restoration of primitive liberality, a liberality 
flowing out of Christian love. We have seen many 
congregations, representing thousands of dollars, eking 
out a miserable existence, and doing nothing for Christ 
or the extension of His kingdom. Such congregations 
can not be termed "Christian" in any sense of the 
term, and are not worthy of being called "churches of 
Christ. 99 The man who is fundamentally selfish at 
heart has not been "born again." The one who has 
really surrendered to God counts nothing of a material 

87 



SERMON OUTLINES ON ACTS 



nature as his own, realizing that it all belongs to God, 
and that he is God's steward for an appointed time 
upon earth, and will be held responsible for his stew- 
ardship. A congregation composed of men and women 
who have surrendered absolutely to God would repro- 
duce the liberality and charity of the church at Jeru- 
salem. It is high time that ministers of the gospel 
begin to stress this neglected item of Christian service ! 

4. Evangelistic zeal. The original membership of 
the church at Jerusalem numbered some three thousand 
or more (Acts 1:15; 2:41). The number of believers 
was soon increased to five thousand (Acts 4:4). The 
spread of the gospel brought the church into a conflict 
with the Jewish Sanhedrin. But, in spite of opposition, 
multitudes of souls were added to the Lord (Acts 5: 
14). The apostles were thrown in prison, but delivered 
by an angel (Acts 5 : 17-20). They defended the gospel 
before the Jewish council, and were released at the 
suggestion of Gamaliel. The word of God increased 
and the number of disciples grew day by day. Even 
a great company of the priests deserted Judaism for 
the religion of Christ (Acts 6:7). This aroused the 
bitter opposition of the Jewish authorities. They turned 
into an infuriated mob, blinded by religious prejudice, 
and stoned Stephen to death (Acts 7). A great perse- 
cution arose against the chjirch. Saul made havoc of 
it, going from house to house, seizing the followers of 
Christ, and thrusting them into prison. But this per- 
secution merely resulted in the spread of Christianity 
over Judea and Samaria, as those that were scattered 
abroad went everywhere preaching the Word (Acts 8: 
1-4). Every disciple became an earnest exponent of 
the gospel. Persecution merely stimulated their evan- 

88 



THE CHURCH AT JERUSALEM 



gelistic fervor. And thus it was that the scattering of 
the church at Jerusalem merely resulted in the world- 
wide evangelism that soon followed. Within the small 
company of obedient believers at Jerusalem was con- 
tained the power that was destined to overcome Jewish 
ritualism, Greek philosophy, and even the paganism of 
imperial Rome herself. 

Those who hear, believe and obey the gospel to-day ; 
who continue stedfastly, as individual Christians, in the 
apostles' doctrine, in the breaking of bread, and in 
prayer; who have all things in common, and minister 
to each other's needs; and who withstand all opposition 
to the pure gospel, and go about everywhere preaching 
the Word — constitute a church of Christ in the fullest 
sense of the term. Let us not neglect to stress any of 
these items in the restoration of the primitive church. 
What we need to-day is not a church for the twentieth 
century, but a reproduction, in every particular, of the 
church at Jerusalem. Such a reproduction would result 
in another wonderful period of evangelism, both at 
home and unto the uttermost parts of the earth. 



SB 



XVII 



THE SIN OF ANANIAS AND SAPPHIRA 

(Acts 5: Ml) 

THERE were two classes of miracles in the divine 
economy: those that evinced God's approval of the 
right, and those that evinced His disapproval of the 
wrong. 

An example of the former class is that miracle 
which occurred at the death of Stephen (Acts 7 : 55, 
56). He was allowed to look into heaven and see Jesus 
seated at the right hand of God. This miracle showed 
God's approval of the man who withstands all enemies 
of the gospel (Matt. 28: 20), and is placed on the divine 
record as an example for all subsequent ages of the ulti- 
mate blessing that will come to those who preach the 
truth as revealed in the New Testament. 

An example of the latter class is the death of Ana- 
nias and Sapphira (Acts 5:1-11). The judgment that 
came upon them evinced God's disapprobation of their 
conduct, and is placed on the divine record as an ex- 
ample of the ultimate punishment that will come upon 
all who withhold from God a portion of that which 
rightfully belongs to Him. 

This sermon will deal with Christian liberality. In 
stressing the restoration of primitive Christianity, this 
one essential item has been neglected. We have over- 

90 



THE SIN OF ANANIAS AND SAPPHIRA 



looked the preaching of liberality as one of the essen- 
tial fruits of the Christian spirit. This neglect on the 
part of the eldership has resulted in disaster to many 
congregations. Lack of business administration has 
been the cause of the failure of hundreds of churches, 
especially those that are termed " rural.' ' A successful 
administration of the business side of Christianity will 
pave the way for missionary and evangelistic accom- 
plishments. The problem of finance is the first problem 
that must be met and solved. It can be solved by the 
faithful teaching and practice of the New Testament 
plan of Christian giving. We are essentially a Bible 
people. Then, let us carry out the Bible instructions 
regarding the financial department of the Lord's work. 

1. The parable of the unjust steward (Luke 16 : 1- 
13). The explanation of the parable is found in verse 
12. The application is very clear. All the material 
possessions that we are using in this world belong to 
God. We can take nothing with us into the world to 
come. We are merely stewards of God for an ap- 
pointed time upon earth, and will ultimately be called 
upon to render an account of our stewardship. What 
He gives here is His; what He gives us hereafter will 
be ours forever. Hence if we are not faithful here in 
taking care of what belongs to Him, how can we ex- 
pect to be judged worthy of anything hereafter? If 
you were to leave a son to take care of your property 
while you were away on a visit, and were to return and 
find the property devastated, you would certainly not 
be very liable to give that son any property for himself 
until he has proved himself capable of taking care of it. 
All that we have in this world belongs to God. Even 

91 



SERMON OUTLINES ON ACTS 



we who are in Christ have been bought with the price 
of His blood; therefore we are not our own, but we 
belong to Him (1 Cor. 6:19, 20; 7:22, 23; 1 Pet. 1: 
18-20). Therefore we should feel our responsibility as 
servants and stewards of God (Rom. 12: 1, 2). 

2. The example of the church at Jerusalem (Acts 
2 : 44, 45 ; 4 : 32-37) . This community of goods was the 
result of the application of the above-named parable. 
The church at Jerusalem, under the guidance of the 
Spirit-filled apostles, thus became the example for all 
future ages. No man in that congregation regarded 
what he had as his own, but they had all things in 
common. This came about as a result of the spontane- 
ous outburst of Christian love. Conversion 'means 
absolute surrender to God. It is a passing from the 
selfishness of this world, in which the law of existence 
is the " survival of the fittest/' into the glorious un- 
selfishness of the kingdom of God (John 3:3). Either 
Christ or mammon predominates in the individual 
heart (Luke 16:13). The question as to which pre- 
dominates decides whether or not those who have been 
baptized are really Christian. When modern congre- 
gations are brought to realize that they themselves, as 
well as all they have, belong to God, they will emulate 
the financial liberality of the Jerusalem church. Hence 
the duty of the ministry! 

3. The New Testament plan of Christian giving (1 
Cor. 16:1, 2). This is outlined just as plainly as the 
gospel plan of salvation. While this was written to the 
church at Corinth, it becomes just as authoritative to 
all churches of Christ. Let us analyze this plan. 

a. Who should give? To whom was the letter ad- 
dressed? (1 Cor. 1:2). Unto the whole church of God 

92 



THE SIN OF ANANIAS AND SAPPHIRA 



at Corinth, those sanctified in Jesus Christ. This in- 
cluded all the members of the church — men, women 
and children. The command was to each and every 
member. It makes the offering a part of the regular 
service, and something in which every Christian should 
participate. A man can not be baptized for his family, 
neither can he give for his family. The divine plan 
teaches the children, as well as the adults, to give. 
"When the children of to-day are educated in this man- 
ner, giving will become a necessary factor in their 
worship as they grow up into men and women. 

6. How often? Upon the first day of the week, or 
the Lord's Day (Rev, 1:10). Thus the offering be- 
comes a part of the Lord's Day worship, along with 
the praise service, communion and sermon (Acts 20: 7). 
"We can see the wisdom of such a plan. The offering 
becomes a factor in bringing the Christian to the 
Lord's Day worship (Matt. 6:21). The man who in- 
vests in the extension of the kingdom of God naturally 
enjoys seeing the results of his investment. Every 
Christian giving upon each first day of the week 
establishes a systematic plan of giving. This money is 
paid into the Lord's treasury for the extension of 
the kingdom, and should continue to be paid year 
after year regularly, whether the congregation has 
a minister or not. By following the divine plan, there 
will always be plenty of money to meet all current 
expenses 

c. How much? Every one should give as God has 
prospered him. In estimating this, man should take 
into account his spiritual, as well as his material, bless- 
ings. Men, as a rule, do not appreciate the goodness 
of God, and are liable to underestimate their responsi- 

93 



SERMON OUTLINES ON ACTS 



bility. Hence the value of the assessment plan by 
which the weekly assessments are made by the board 
of deacons acting in consultation with each individual 
member. "As God hath prospered us" establishes the 
measure of giving. It merely increases the responsi- 
bility of the wealthy member in proportion to his 
riches. It establishes an equality between all members. 
If I am a steward of what God has given me, it fol- 
lows that I should give back to Him in proportion to 
what He has given to me. 

Let us emphasize the tithe. God expected one-tenth 
from the Jews. The Christian is blessed infinitely more 
than the Jew. If God expected a tenth from the Jew, 
He undoubtedly expects even more from the Christian. 
Let us never be guilty of giving less than one-tenth of 
our income to the Lord. 

4. The manner of Christian giving. What we give 
must be given freely, cheerfully and humbly (2 Cor. 
9:6, 7). If not cheerfully given, better not be given 
at all. Giving for the sake of respectability, or to be 
seen of men, is an abomination in the sight of God 
(Luke 16:15; Matt. 23:5). Every Christian, giving 
to the Lord's work cheerfully, regularly, as God hath 
prospered him, would soon solve the financial problem 
of many congregations. 

5. The Bible condemnation of covetousness (Luke 
12 : 15 ; 1 Cor. 6:9, 10 ; Eph. 5 : 3-5) . There is no evil 
in material wealth, if honestly gained, and dedicated 
to the glory of God. Wealth, however, has a tendency 
to develop covetousness, and covetousness will damn 
the soul (Luke 18:18-25). The person who is funda- 
mentally selfish at heart has never been "born again." 
A covetous man is more unlike Christ than any other 

94 



THE SIN OF ANANIAS AND SAPPHIRA 



person in the world (1 Cor. 5:9-11). The church has 
greatly sinned in dealing with covetous members. 

Ananias and Sapphira tried to keep back a portion 
of their possessions. They suffered the consequences of 
their folly, Many Christians to-day are withholding 
from God a portion of that which rightfully belongs to 
Him. The fate of Ananias and Sapphira should be a 
most solemn warning to all that it is impossible to 
steal from God without just retribution. People must 
be warned to flee covetousness as a pestilence. Because 
ministers have failed to live up to their duty along 
this line, hundreds of professed Christians are going 
straight to the perdition of ungodly men (2 Pet, 2: 
9-14). 

Christianity is pre-eminently a religion of sacri- 
fice. The story is told that Phillips Brooks once called 
upon Cornelius Vanderbilt, the multimillionaire, to ask 
for money to carry out a certain benevolent project. 
Mr. Vanderbilt wrote a check for two thousand dollars, 
then reached in his pocket, secured a two-dollar bill, 
and laid it upon the check, offering the amount to the 
preacher. The latter was somewhat puzzled. Said he: 
"I do not understand why you have given me this bill 
along with such a generous check. " To which Mr. Van- 
derbilt replied: "That check amounts to nothing. It 
does not even represent a small fraction of my income. 
But I sat up all the way from Buffalo to New York the 
other night, instead of buying a Pullman berth, to save 
this two dollars. It represents a sacrifice, and I want 
you to accept it as such/' 

A congregation that represents thousands of dollars 
in bank accounts, real estate, farm land, live stock, etc., 
but lingers along with half or quarter time preaching, 
7 95 



SERMON OUTLINES ON ACTS 



without any sense of missionary obligation whatever, 
is not a congregation of Christians, but a congregation 
of heathen. 

Men must learn and apply the Bible principles of 
Christian giving. Because they have depended upon 
human wisdom instead of the wisdom of God, the 
church has often been brought into disrepute in many 
communities. In such manner, church fairs, bazaars, 
oyster suppers, public dinners, and so on, have origi- 
nated, which have done more to destroy the power of 
the church over the world than any other cause. The 
Lord's business should be financed by the Lord's peo- 
ple. The church lowers her prestige by making indis- 
criminate appeals to men of the world for financial 
assistance. When we begin to teach the Bible prin- 
ciples of liberality, and warn people to flee covetous- 
ness, the business side of Christianity will soon adjust 
itself. 



96 



XVIII 



THE DEACONSHIP 

(Acts 6:1-7) 

IN a similar discourse, relating to the eldership, we 
have set down a few facts concerning the two dis- 
tinct classes of congregational officers — elders and 
deacons. The first four propositions treated in said 
sermons — (1) by whom selected, (2) manner of elec- 
tion, (3) number elected, and (4) term of office — may 
be applied to both elders and deacons. We review 
these propositions briefly before proceeding with the 
subject in hand. 

There are two general rules that apply to the elec- 
tion of all church officers: (1) Whatever is done should 
be done to the glory of God (1 Cor. 10: 31) ; (2) what- 
ever is done must be done decently and in good order 
(1 Cor. 14:40). 

The apostle commanded the church at Jerusalem 
as follows: "Look ye out among you seven men . . . 
whom we may appoint over this business" (Acts 6:3). 
This teaches that the selection was the work of the 
congregation, and that the appointing, or setting aside, 
or ordaining to respective offices, was the work of 
special representatives of the congregation — in this 
particular instance, the apostles. Thus we see at a 
glance that ordination is more than mere election. 

97 



SERMON OUTLINES ON ACTS 



1. Ordination of officers. Then, what is ordination? 
It is the solemn and impressive ceremony by which 
those parties duly elected by the votes of the congre- 
gation are consecrated to the duties of their offices. 

What is the nature of the ceremony? Let us cor- 
relate these passages of Scripture : Acts 6:6; 13 : 1-3 ; 
14:23; 1 Tim. 4:14. A correlation of Mark 16:16; 
Acts 2 : 38 ; Rom. 10 : 10 ; Acts 16 : 31, and Gal. 3 : 27, 
gives us faith, repentance, confession and baptism as 
the gospel plan of salvation. In the same manner, a 
correlation of the above passages gives us the pro- 
cedure divinely authorized for the ordination of officers. 
That procedure consists of prayer, fasting and the 
imposition of hands. 

Prayer naturally becomes an essential factor in 
every form of worship. It also serves to impress upon 
the officers, as well as the congregation, the responsi- 
bilities of their relationship to each other and to the 
Head of the church. 

Fasting is a source of spiritual strength. It is an 
open admission that "man doth not live by bread 
alone" (Matt. 4:4). Fasting is a means of moral cul- 
ture (Acts 13:3; 14:23; 1 Cor. 7:5; 2 Cor. 11:27). 
We can see no reason why this element of worship is 
omitted from the program of modern churches of 
Christ in view of the array of divine authority for it. 

We regard the imposition of hands as the form of 
ordination. Some will maintain that the laying on 
of hands was for the purpose of imparting spiritual 
gifts. But such a proposition can not be substantiated, 
for several reasons. 

a. Old Testament shadows (Eom. 15 : 4) . The first 
instance of laying on of hands on divine record (Gen. 

98 



THE DEAGONSHIP 



48:14). The Hebrew manner of conveying a blessing. 
The ordination of Joshua (Num. 27: 18-23) by the lay- 
ing on of hands. The consecration of the Levites 
(Num. 8: 5-11). The service of the Levites was typical 
of the duties of Christian deacons (Num. 1:50-53). 

6. In no instances where spiritual gifts were con- 
ferred, in the New Testament, were any officers 
ordained (Acts 8:15-17; 19:6). 

c. In no instance where officers were ordained by 
the laying on of hands were any spiritual gifts con- 
ferred with the exception of the seven deacons at Jeru- 
salem (Acts 6: 16). This was the way in which Philip 
became endowed with extraordinary power (Acts 8: 
5-9, 13). Paul and Barnabas already possessed the 
needed power to perform miracles before they were 
set aside for their special evangelistic work (Gal. 
2:8, 9; Acts 13: 1-3). There is no allusion to spiritual 
gifts in Acts 14:23. From 1 Tim. 4:14 and Acts 
16 : 1-3, it is evident that the elders of Lystra laid 
their hands on Timothy, not to impart miraculous 
gifts, for that could be done only by the apostles (Acts 
8:14-20; 19:6; Rom. 1:11), but to make him an 
evangelist. The Lord ordains men to office who are 
already qualified— and not to qualify them for office. 

2. Qualifications of deacons (Acts 6:1-7; 1 Tim. 3: 
8-13). There are three general qualifications necessary 
to make a man eligible for the deaconship: 

a. He must be a man of honest report. 

&. He must be full of the Holy Spirit. 

c. He must be full of wisdom. 

Too frequently churches prematurely insist upon 
thrusting new converts into the deaconship. This is 
a mistake. These new converts, as well as all others 

99 



SERMON OUTLINES ON ACTS 



who might be considered for this office, must first have 
been proved and found blameless^ before they are 
properly qualified. No man ^an make a good deacon 
who is a novice in church activity. Deacons should be 
men of experience, just as much as elders. 

3. The duties of deacons. Like that of the Levites 
(Num. 1:50-53), their duties were those of a secular 
nature (Acts 6: 1-7). This includes all benevolent and 
charitable activities, the management of finances, the 
care of chapels and furnishings, the waiting at the 
Lord's table, and so on. There in no intimation that 
teaching is a part of the work of the deaconship, be- 
yond the extent to which it should be a work of every 
Christian. 

4. Deaconesses (Eom. 16 : 1, 2 ; Acts 18 : 24-26 ; 1 
Tim. 5:9-15). This class of servants, of which Phoebe 
is an example, was appointed to look after duties 
among the female sex similar to that of the deacons 
among those of the other sex. 

5. Relationship between the deacons and the congre- 
gation. While the deacons, like all other officers, are 
servants of God, and hold their office only through the 
confidence and esteem of the whole flock, yet their 
actions and recommendations should be heartily en- 
dorsed and approved by the congregation. And though 
the office is somewhat inferior in rank to the eldership 
(Phil, 1:1) j yet the work is of such a nature that it 
can only be managed by men who are full of the Holy 
Spirit and wisdom. By "wisdom" is meant good busi- 
ness ability. A combination of spirituality and busi- 
ness ability should make a man a splendid deacon in 
the church. The language of Paul to the church at 
Jerusalem sets such a high spiritual standard for the 

100 



THE DEACONSHIP 



deaeonship, that those men who are really qualified 
and selected for the office are deserving of the respect 
and co-operation of the entire flock (1 Tim. 3: 13). 

The divine evangelistic policy included teaching, 
preaching and nurturing (Matt. 28:18-20). The apos- 
tles manifested a constant solicitude for their children 
in the faith. "We find them journeying through the 
churches time after time; setting them in order, 
strengthening them in the service of the Lord. 

The divine arrangement for church management 
was simple, yet perfect. It made room for four dis- 
tinct classes of officers: The apostles, who were super- 
naturally qualified, and whose work, once performed, 
remains on the divine record as the infallible guide 
in all future ages; the evangelists, who labored in word 
and doctrine, who established churches, and set them 
in order; the elders, who superintended the spiritual 
interests of the local congregations; and the deacons, 
who superintended the secular interests of the local 
congregations. All other titles are included under these 
divisions. All improvements upon this plan have 
resulted in apostasy, ecclesiasticism and final downfall. 
The gospel, being "the perfect law of liberty," does 
not make room for any ecclesiastical authority over 
any part of the kingdom of God. It demands full 
allegiance to the great Head of the church, whose will 
is revealed in the New Testament. 



101 



XIX 



THE HOLY SPIRIT IN CONVERSION 

(Acts 7:51-53; 8:26-40) 

WE are treating this subject from the viewpoint 
of the eunuch's conversion. However, we shall 
make it a general Scriptural discussion. 

Every one believes that an individual must be con- 
verted to enjoy remission of sins. Without conversion, 
no one can be in the kingdom of God. Our Saviour 
said to Nicodemus: "Except a man be born again, he 
cannot see the kingdom of God." Nicodemus did not 
understand Him; so the Master explained: "Except a 
man be born of water and of the Spirit, he cannot 
enter into the kingdom of God." Still, Nicodemus 
failed to understand. 

There is some controversy as to the part played by 
the Spirit in conversion. Two theories are advanced: 
1. That, as man is as dead spiritually as was Lazarus 
physically, nothing short of a miraculous manifestation 
of the Spirit will ever accomplish regeneration; and 
that this operation must come directly, irresistibly, 
from God upon the heart of the sinner, 2. That the 
Spirit operates through the Word upon the hearts of 
men, and thus convicts them of sin, causing them to 
turn and obey the commands of the gospel. We know 
that hoth of these theories can not be true. Therefore 

102 



THE HOLY SPIRIT IN CONVERSION 



it behooves us to find out which is true and which is 
false. 

No one attempts to limit the power of the Spirit of 
God. The question under consideration is: How does 
the Spirit manifest this power in order to the conver- 
sion of sinners? "What must be done in order that a 
man may be "born of the Spirit" and enter into the 
kingdom of God? This is not a question of power, but 
of fact. 

1. Gen. 1 : 2. Here the Spirit is represented as the 
energizing power of God, the vitalizing power that 
moved upon the face of the deep. But the Spirit exer- 
cised this infinite power through the Word. Hence we 
have the phrase, "And God said," used nine consec- 
utive times ; and each thing that God said came to pass 
(Ps. 33:6-9). 

2. Gen. 6:3: "My Spirit shall not always strive 
with man." How has the Spirit striven with man? 

a. Through the word of the prophets (2 Pet. 1:21; 
Heb. 1:1; Neh. 9:30). 

6. Through the word of Jesus Christ (Heb. 1:2; 
John 3:34). Jesus Christ possessed the Spirit with- 
out measure. 

c. Through the word of the apostles (Acts 2:4; 7: 
51). The Spirit was reproving the Jews through 
Stephen; they turned into an infuriated mob that 
stoned Stephen to death. In like manner their fathers 
had resisted the Spirit speaking through the prophets 
and the holy men of old. 

To resist the Spirit and to resist the Word incurs 
the same results. To resist the Word is to resist the 
Spirit, for the Spirit is the Author of the Word. 

103 



SERMON OUTLINES ON ACTS 



But the Spirit of God will not always strive with 
man. He has already quit striving with the Jews as 
people and they are suffering the consequences of their 
folly (Luke 19:42; Matt. 23:37-39). The time is 
coming when He will quit striving with all humanity 
(Matt. 25: 31-46). Then men will be judged according 
to their works (Rev. 20:12, 13; 22:10-12). 

3. 1 Pet. 3 : 18-20. Christ preached by means of the 
Spirit to the spirits in prison while the ark was being 
prepared. "In prison" means "prison-house of sin," 
or is equivalent to "bound in sin" (Isa. 42:7; 61:1). 
How did the Spirit carry Christ's message to the 
ungodly antediluvian world? Through Noah (2 Pet. 
2:5; 1:21). The Holy Spirit always spoke through 
the holy men of God. 

4. 1 Pet. 1 : 10-12. The Spirit testified through the 
word of the prophets regarding the salvation that was 
to come through Christ. Even the angels desired to 
look into these matters. 

5. 2 Pet. 1 : 21. The Spirit, the author of prophecy. 
The law and the testimony contain the sure word of 
prophecy inspired by the Spirit (Isa. 8:20; 2 Pet. 
1:19). 

6. "When Jesus Christ was ready to ascend to 
heaven, He promised to send the Spirit to the apostles 
to guide them into all truth (John 16: 13). The world 
can not receive Him (John 14:17). On the day of 
Pentecost He came, according to promise, to abide with 
the church forever (John 14:16; Acts 2:33). 

7. The mission of the Spirit is to convict the world 
of sin, righteousness and judgment (John 16: 8). How? 
(Acts 2:4.) Peter preached a wonderful sermon, or 
the Spirit preached it through Peter (Acts 2: 37). The 

104 



THE HOLY SPIRIT IN CONVERSION 



Spirit convicted them of crucifying Jesus Christ 
through Peter's sermon, or the "Word preached unto 
them. 

8. The Spirit has revealed the entire plan of re- 
demption — the eternal purpose of God — through the 
prophets and apostles, who in turn have revealed it 
to men in the written Word (Eph. 3:1-5). 

9. 1 Cor. 12:3. No man can say that Jesus is 
Christ except by the Holy Spirit, or by the agency of 
the Holy Spirit (Acts 8:37). Here the eunuch says 
that Jesus is the Christ. The Spirit led him to believe 
through Philip's preaching. The Spirit, speaking 
through the Word, causes men to believe and confess 
that Jesus is Christ. No testimony — no faith. 

10. 1 Cor. 12 : 13. By one Spirit, or by the com- 
mand of one Spirit, are we all baptized into one body. 
Note that we are not baptized "in" one Spirit into the 
one body, but "by" one Spirit into one body. The 
Spirit inspired Peter to command the three thousand 
to be baptized (Acts 2: 38). Through the preaching of 
Philip, under the inspiration of the Spirit, the eunuch 
is baptized (Acts 8:36-39). 

11. The Spirit speaks to men; He employs intelli- 
gible words (1 Cor. 2:13; 1 Tim. 4:1; 2 Pet. 1:21; 
Acts 1:16; 8:29; 10:19, 20). 

12. The Spirit knows the deep things of God and 
reveals them unto men (1 Cor. 2:9-13). How? In 
words. 

13. Rev. 2 : 29. This phrase used several consecu- 
tive times. The Spirit speaks to the churches through 
the words written by John. 

14. The parable of the sower (Luke 8:4-15). A 
spiritual crop can not be reaped where spiritual seed 

105 



SERMON OUTLINES ON ACTS 



has not first been sown. Spiritual seed is the word 
of God (Luke 8:11). Hence, no word of God, no 
faith (1 Cor. 1:21; Rom. 10:14-17). 

15. The Word is the power of God unto salvation 
(Ps. 19: 7; Rom. 1: 16). But the Spirit is the Author 
of the Word (2 Tim. 3:16). The Spirit is the source 
of all revelation (1 Cor. 2: 9, 10). Hence what is done 
by the Word is said to be done by the Spirit; for the 
Spirit and the Word are perfectly harmonious. 

16. 1 Cor. 4:15; Jas. 1:18; 1 Pet. 1:22, 23. As 
the Spirit is the Author of the Word, these passages 
fully explain John 3:5. 

17. Rom. 8: 14-17. To obey the Word is to be led 
by the Spirit. The man who obeys the gospel is a 
child of God. The Spirit tells us to believe, repent, 
and be baptized into Christ. Our spirits tell us that 
we do believe, have repented, and have been baptized. 
Therefore His Spirit and our spirits testify with each 
other to the same thing — that we are children of God. 

The Spirit has never operated independent of the 
Word. Through the Word, written and spoken, He 
has striven with men. Through the Word, written 
and spoken, He convicts men of sin, righteousness and 
judgment. The Spirit, operating through the Word, 
never makes anything but a Christian. 

God devised the plan of redemption, the Son exe- 
cuted the plan, and the Spirit revealed it to men. Thus 
each has had an important part to perform in the 
salvation of the race. 



106 



XX 



GIFTS OF THE HOLY SPIRIT 

(Acts 8:5-25; 19:1-12) 

A CAREFUL study of the New Testament will give 
us a thorough knowledge of the workings of the 
Holy Spirit. We must study this subject as a whole 
in order to arrive at the truth. We have otherwise 
discussed the baptism of the Holy Spirit and the oper- 
ation of the Holy Spirit. In this sermon we shall 
study the miraculous gifts of the Holy Spirit. Let 
us build this sermon from point to point, like the steps 
in a stairway, until we arrive at the portal of clear 
understanding. 

1. God gives the Spirit by measure unto men (John 
3 : 34) . Jesus Christ alone possessed the Spirit without 
measure, or limitation (Col. 1:19). 

2. The greatest measure of the Holy Spirit was the 
baptism of the Holy Spirit. This measure was admin- 
istered by Jesus Christ only, as the fulfillment of prom- 
ise (John 14:16, 17; 16:7; Acts 1:4, 5). It occurred 
only twice in the divine record: on the day of Pente- 
cost (Acts 2), and at the conversion of Cornelius (Acts 
10:44-46). In each case it was a special miracle for 
a special purpose. Peter's account of the matter (Acts 
11 : 15-18) makes it very clear that no such a manifes- 

107 



SERMON OUTLINES ON ACTS 



tation had occurred since the beginning — or Pentecost 
— up to that time. And there is no such manifestation 
recorded afterwards. 

3. There was another measure of the Holy Spirit 
which was accompanied by miraculous gifts. 

a. The language of Jesus regarding believers (Mark 
16:15-18). 

6. This prophecy fulfilled (Acts 8:7, 8; 19:11, 12; 
28: 3-10). These signs did follow all that believed. 

c. What were these gifts of the Spirit? (1 Cor. 
12:4-11.) 

d. How was this measure of the Spirit conferred? 
(Acts 8:17.) By the laying on of the hands of the 
apostles. Philip was not an apostle, but an evangelist 
(Acts 21:8), and one of the seven deacons that had 
been chosen at Jerusalem (Acts 6:3-5). The power 
to perform miracles had been given him by the laying 
on of the apostles' hands (Acts 6:6), but he could not 
transfer this power to others, as he was not an apostle. 
Hence it was necessary that Peter and John be sent 
down from Jerusalem to confer this power (Acts 8: 
14). Simon saw how the power was given (Acts 8: 
18), and tried to buy it with money, for which he was 
severely rebuked by Peter (Acts 8:20-23). The apos- 
tles could not confer this power by prayer; but per- 
sonally by the laying on of hands, as is evidenced from 
the fact that they came all the way from Jerusalem to 
Samaria for this purpose (Acts 8:14-17). 

Consider also Acts 19 : 1-12. Paul finds a band of 
disciples at Ephesus. Si ace the validity of John's bap- 
tism ceased with the institution of Christian baptism, 
these disciples were baptized into Christ, becoming 
Christians. The same measure of the Spirit is con- 

108 



GIFTS OF THE HOLY SPIRIT 



f erred upon them by the laying on of Paul's hands 
(Acts 19: 6). 

We note that this measure was not conferred upon 
any but those who had believed and obeyed the gospel ; 
and that it was conferred only by the apostles by the 
laying on of their hands. 

e. For what purposes were these gifts conferred? 
To confirm the preached "Word (Mark 16 : 20 ; Heb. 2 : 
3, 4). God bore witness to the testimony of the apos- 
tles by these demonstrations. They were also for the 
purpose of establishing the churches firmly in the faith 
(Rom. 1:11; 1 Cor. 2:1-5). 

/. Under what circumstances could these miracles 
be performed? (Acts 28:3-10.) Paul could heal the 
sick. Why, then, did he leave Trophimus sick at 
Miletus? (2 Tim. 4:20.) Evidently because even the 
apostles were limited in their possession of this measure 
of the Spirit, and could exercise it only for the pur- 
pose of exhibiting the glory of God. 

g. How long did this power last? Since it was con- 
ferred by the laying on of the apostles' hands, we can 
readily see that the power of conferring this measure 
of the Spirit passed away with them, and that the 
miraculous gifts themselves ceased with the death of 
those upon whom the apostles had laid their hands (1 
Cor. 13:8). While the church depended upon oral 
instruction in its infancy, God attended it with signs 
and miracles. But when the church became a per- 
fected body (Eph. 4: 13), such miracles were no longer 
necessary (1 Cor. 13:9-12). 

4. There is the ordinary measure of the Spirit which 
is given to every baptized believer of the gospel. This 
measure is received by the hearing of faith (Rom. 

109 



SERMON OUTLINES ON ACTS 



10:8; Gal. 3:2). It is received after repentance and 
baptism (Acts 2:38). The Spirit dwells in the heart 
of every Christian by faith (Rom. 5:5; 1 Cor. 6: 
19; 2 Cor. 1:22; Eph. 1:13; Gal. 4:6; 5:22-25). 

5. These three measures of the Spirit are spoken of 
as gifts. The baptism called a "gift" (Acts 11:17). 
The extraordinary measure conferred by the laying on 
of hands manifests itself in "gifts" (Heb. 2:4; Rom. 
1:11). The ordinary measure spoken of as a gift 
(Acts 2:38). Hence, though there is but one Spirit 
(Eph. 4:4), there are diversities of gifts, differences 
of administrations and diversities of operations (1 
Cor. 12:4-6). 

"We conclude with an exposition of Eph. 4 : 7-16 : 
"But unto every one of us is given grace according 
to the measure of the gift of Christ. Wherefore he 
saith, When he ascended on high, he led captivity cap- 
tive, and gave gifts unto men." What were these 
gifts? By or through one Spirit, who came at Pente- 
cost to abide with us forever, "he gave some to be 
apostles; and some, prophets; and some, evangelists; 
and some, pastors and teachers." For what purpose? 
"For the perfecting of saints, unto the work of the 
ministry, unto the edifying of the body of Christ." 
And how long would these gifts last? "Till we all 
attain unto the unity of the faith, and of the knowledge 
of the Son of God, unto a fullgrown man" (that is, an 
established or perfected body), "unto the measure of 
the stature of the fulness of Christ." 

So all spiritual gifts came to an end when the 
church was fully established (1 Cor. 13). Now abides 
the more excellent way of love. 

110 



XXI 



THE RESTORATION OF AN ERRING CHRISTIAN 

(Acts 8:18-24) 

THERE is a pathetic incident in the life of our 
Master recorded in the sixth chapter of John's 
narrative. Jesus had been a very popular leader. The 
multitudes had followed Him wherever He had gone. 
He had healed their infirmities, and fed them with 
loaves and fishes. They flocked to Him by the hun- 
dreds, and even threatened to take Him by force and 
make Him their earthly king. In order to prevent 
this, He withdrew into the mountain alone ; and, during 
the night, He crossed the sea in a boat with the dis- 
ciples. But, on the following day, the multitude found 
Him again. Then He delivered a discourse to them, 
reproving them for their carnal desires. He talked to 
them of the bread of life. Being carnally minded, 
many of them could not grasp the great spiritual 
truths which He uttered. As a consequence, many 
turned back and walked with Him no longer. This 
discourse marked the beginning of the end; it was the 
climax of His career; from that moment His popularity 
began to wane. 

How characteristic of the multitude ! Some one has 
said: "The voice of the people is the voice of God." 
Just because a thing is popular is no evidence that it 

8 111 



SERMON OUTLINES ON ACTS 



is right. You will usually find more noise than religion 
where the crowd is gathered. The church of to-day 
makes a serious mistake in appealing to the sensation- 
alism of people. The multitudes crucified Jesus Christ 
and martyred the apostles. If you walk in the path 
beaten by the footsteps of the multitude, the chances 
are that you are taking the broad road that leads to 
destruction (Matt. 7:13). 

Church rolls contain the names of many who have 
once followed Jesus Christ, but have grown careless 
and indifferent; of those who have once traveled in the 
Way, but have later wandered off into some bypath. 
Can they be restored to their former standing before 
God? If so, how? Remember that we are not discuss- 
ing the regeneration of the sinner, but the restoration 
of the erring Christian. 

1. What is his standing in the sight of God? 

a. He is not an alien (Col. 1:20-23). He has been 
adopted into the heavenly family by obedience to the 
gospel (Mark 16:16; Acts 2:38; Gal. 3:27; Gal. 4: 
4-6). 

b. He is not an apostate. An apostate is one who 
has once believed in Christ, but later has fallen away 
and denied Him. In this connection, we consider two 
passages from the Hebrew letter. It seems that this 
entire letter to the Hebrews was written to check apos- 
tasy. Some of the Jewish Christians were drifting 
back into Judaism. The entire Jewish law having been 
" ordained by angels in the hands of a mediator' 9 
(Moses), he opens the letter by showing the superiority; 
of Jesus over the angels, the superiority of His priest- 
hood over that of the tribe of Levi, and the superiority 

112 



RESTORATION OF AN ERRING CHRISTIAN 



of His mediatorship over that of Moses. Then he pro- 
ceeds to show that Christ is the great antitype of the 
entire sacrificial system, the fulfillment of the law and 
the prophets. In this manner he leads up to Heb. 6: 
4-6, in which he makes the following argument: "You 
Jews have heard and obeyed the gospel, thereby enjoy- 
ing salvation through Christ, the hope of eternal life, 
and the indwelling of the Spirit. In your unbelief, you 
once crucified Jesus on Calvary (Acts 2:36-41). For 
that sin you have been fully pardoned. If you turn 
back and deny Him, you crucify Him anew, and it will 
be impossible to turn you from the evil way again/ 7 

Then he goes ahead to show them that Jesus Christ 
is the one sin-offering of the ages (Heb. 9:26) ; that 
all things under the law had merely pointed forward 
to Him (Heb. 10: 1, 2) ; that under the law there had 
been no forgiveness of sin, but merely ""he remembrance 
of sin year after year, until the offering of the body of 
Jesus upon the cross to atone for the sins of the world 
(Heb. 10:3-10). This brings us to a consideration of 
Heb. 10: 23-29). In view of such facts He urges them 
to hold fast to their profession of faith, because, m 
denying Jesus Christ, they put away the only sacrifice 
for sin; as no other ever had been, or ever would be, 
offered to make atonement. 

c. He is the unfruitful branch (John 15:2-6). A 
Christian is known by his fruits (Matt. 7:20). The 
fruits of the Spirit enumerated (Gal. 5:22, 23). The 
erring Christian does not bring forth much fruit. 

d. He is the foolish virgin (Matt. 25: 8). His lamp 
has gone out while he sleeps. "Were the Bridegroom to 
come now, he would be shut out because his light is 
not shining (Matt. 5: 16). 

113 



SERMON OUTLINES ON ACTS 



e. He is the lukewarm Christian (Rev. 3:16). 
Being neither cold nor hot, he would be rejected alto- 
gether. Jesus Christ demands an absolute surrender 
to Him, followed by a life of service. There can be no 
middle ground in the warfare of King Jesus against 
the Adversary (Matt. 6:24). 

/. He is the Christian who has erred from the truth 
(Jas. 5:19, 20). It is the business of the church to 
turn him from the error of his way (Col. 1:9). 

2. What is his spiritual condition f 

a. Worse than in the beginning (2 Pet. 2:20, 21). 
The world expects him to live up to his profession, and 
he is crucifying Jesus Christ anew by failing to do so. 
His apostasy is a stumbling-block before sinners. 

6. His heart is not right (Acts 8:21). Simon 
thought to commercialize the gift of God soon after 
he had been baptized. His heart was not right. 

c. He is perishing (Acts 8:20). He is perishing 
because his heart is not right. Repentance is a com- 
plete turning from the evil way. Church rolls contain 
the names of many who have never repented. 

d. He is without excuse (John 9:41; 15:22). 
Ignorance of the law excuses no one where Bibles can 
be bought for fifteen cents each. What will be the end 
of him who neglects this great salvation? (Heb. 2: 1-3.) 

3. What are God's promises to him? 

a. "I will not cause my anger to fall upon you" 
(Jer. 3:12). 

b. "I will heal your backsliding s" (Jer. 3:22). 

c. "He was lost and is found." The parable of the 
prodigal son and its application (Luke 15:11-32). 

d. (( He will forgive our sins" (1 John 1:9). Re- 
member that John is writing to those who are in Christ. 

114 



RESTORATION OF AN ERRING CHRISTIAN 



4. What must he do to be restored? 

a. Repent, or turn from his evil and indifferent way 
(Acts 8 : 22 ; Jer. 3 : 12 ; Eev. 2:5). 

b. Confess his sins (Luke 15:21; 1 John 1:9). 
This confession must be made in prayer to God (Acts 
8:22). It must be made in the name of Jesus Christ 
(1 John 2:1). He must pray God to forgive the sin 
of his heart. Jesus must endorse his check before it 
will be accepted at the bank of heaven. 

5. What is the duty of the church in this matter? 

a. Acts 8 : 20-24. The ministry should be very 
plain-spoken, as were Jesus and the apostles, in deal- 
ing with sin (Matt. 23; Acts 7:51-53; 23:1-5). Be- 
cause they are not plain-spoken, many are going down 
to perdition. 

b. Gal. 6 : 1 ; 1 Thess. 5 : 14. The erring Christian 
should be visited and admonished by the church. This 
is a particular duty of the eldership. He should not 
be pushed down and down by idle gossip. 

c. Jas. 5 : 20. The reward for one who saves a sinner 
from the error of his way. 

Have you turned your back on Jesus? Have you 
deserted the army of the King? Have you been pitch- 
ing your tent towards Sodom? Have you been trying 
to serve God and mammon at the same time? 

Then, repent ; with an humble confession, pray God 
to forgive you the sin of your heart, and He will heal 
your backsliding. 



115 



XXII 



CONVERSION OF A COLORED MAN 

(Acts 8 : 26-40) 

ACTS of Apostles records the more significant acts 
of some of the apostles: those that are intended 
to serve as examples for all ages to come. The fore 
part of the book deals with the preaching of Peter ; the 
latter part, with the preaching of Paul. 

Of the various cases of conversion recorded, that of 
the eunuch is the plainest. The process is so clearly 
outlined that misconception is impossible. 

By way of introduction we might note that the 
eunuch was an Ethiopian; a man of high rank in his 
kingdom; that he had come all the way to Jerusalem 
to worship, and was now returning home. We are 
going to study this conversion under the following 
captions : 

1. What the angel did. The angel was a special mes- 
senger of God. Angels have always played an import- 
ant part in God's plans for the human race (Gen. 19: 
1; 22:11; Dan. 8:16; Matt. 4:11; Luke 1:11; Acts 
7 : 53 ; Gal. 3 : 19 ; 2 Thess. 1:7). The angel told Philip 
to go south to "the way that leads from Jerusalem to 
Gaza" (v. 26). Philip obeyed, although he left behind 
large crowds who had listened to his preaching in 

116 



CONVERSION OF A COLORED MAN 



Samaria. He left popularity behind, to start to an- 
other destination, without knowing what was in store 
for him. He walked by faith and not by sight. We 
wonder how many modern evangelists would display 
such a degree of faith. When he came to this road, he 
saw a chariot coming towards him. 

2. What the Spirit did. The Spirit told him to 
"join himself to the chariot." Notice that the Spirit 
said unto Philip (v. 29). He did not move him, but 
said to him in audible tones: "Go near, and join thy- 
self to the chariot " (vs. 26-30). The Spirit never told 
any one directly how to be saved. The Spirit never 
pardoned any one directly. The Spirit operates 
through the preaching of the Word (John 6: 63). The 
Spirit brought the preacher to the sinner because faith 
comes by hearing the word of God (Eom. 10:17). 
God's foreign missionary policy was to convert the 
eunuch and send him back to his own people to preach 
the gospel to them in his native language; as in the 
case of Lydia and her household. 

3. What the preacher did. The eunuch was reading 
the fifty-third chapter of Isaiah regarding the suffering 
of Jesus Christ. How different from modern officers 
of high rank! Imagine a modern politician riding on 
a train reading the Bible ! The eunuch did not under- 
stand what he was reading. So Philip began at "the 
same scripture and preached unto him Jesus." No 
doubt this preaching was done in ordinary conversa- 
tion. To-day we might call it "personal work." What 
did Philip preach? "Jesus," or how that Jesus of 
Nazareth fulfilled the Scriptures (vs. 30-35). Evidently 
Philip included baptism in this message, for, as they 
were riding along, they came to "a certain water" and 

117 



SERMON OUTLINES ON ACTS 



the eunuch asked what hindered him being baptized 
(v. 36). 

4. What the sinner did. Evidently the eunuch was 
a good man. He needed no particular change of life. 
But he did need to obey the gospel, in order to be 
cleansed by the blood of Christ. 

He asked what hindered him being baptized. Philip 
told him that he could be baptized if he believed (v. 
37). Faith must precede baptism in all instances 
(Mark 16: 16; Acts 2: 38). Hence there is no need of 
any external rites over the unknowing infant who can 
not believe. 

What did the eunuch believe — and "with all his 
heart" (v. 37). That Jesus Christ is the Son of God. 
This is the creed of Christianity (Matt. 16:16). This 
embraces the Christian system of faith in one state- 
ment. This is all that a sinner needs to believe to be 
saved (Rom. 10:8-10). 

The eunuch made a confession of his faith before 
being baptized. This is the great confession "unto 
salvation/' which must precede baptism (Rom. 10: 10). 

After making this confession at the edge of the 
water, they "both went down into the water, both 
Philip and the eunuch" (v. 38). Why all this detail? 
It seems that God could look forward and see all the 
controversy that would ensue over the action of bap- 
tism, and made this example too clear for dispute or 
misconception. After both Philip and the eunuch went 
down into the water, "he baptized him" — that is, the 
one who was preaching and baptizing baptized the one 
who needed to be baptized. Then they came up out of 
the water (vs. 38, 39). From this, we find that bap- 
tism requires: 

118 



CONVERSION OF A COLORED MAN 



a. Water (v. 36) ; 

b. Coming to the water (v. 36) ; 

c. Going down into the water (v. 38) ; 

d. Coming up out of the water (v. 39). 

We find also, in John 3:23, that baptism requires 
6 'much water." But what was the action, while they 
were both in the water, by which the eunuch was bap- 
tized? Upon investigation we find that baptism repre- 
sents : 

a. A birth (John 3:5). 

b. A death, burial and resurrection (Rom. 6:3- 
5; Col. 2:12). 

c. A planting (Rom. 6:5). 

d. A washing (Acts 22:16; Heb. 10:22). 

Why is nothing said of repentance? Repentance is 
a complete change of attitude. The attitude of the 
eunuch was right. He was a good man and a wor- 
shiper of the true God. He was one of those who did 
not particularly need any repentance (Lube 15:7). 
But he did need to obey; and he demonstrated his 
faith by his willingness to obey the commands of the 
gospel. 

5. What God did for the sinner. The eunuch had 
obeyed; consequently God pardoned him. All who 
who obey the gospel will enjoy remission of sins (Acts 
2:38). Man must obey on earth; the pardoning is 
done in heaven. The Lord adds to the' church those 
who are being saved (Acts 2:47). 

What was God's plan? Through the Spirit, the 
preacher and sinner were brought together; the 
preacher preached Jesus Christ ; the sinner heard, be- 
lieved, confessed his belief, and obeyed the gospel. 

119 



SERMON OUTLINES ON ACTS 



The Lord added him to the church, and the sinner 
went on his way rejoicing. He had been redeemed, 
sanctified, cleansed by the blood of Christ. This plan 
ha£ never been changed. 



120 



XXIII 



THE GOOD CONFESSION 

(Acts 8:37) 

THIS passage is regarded by some as an interpola, 
tion. But there is no conclusive evidence to that 
effect. It has been known to all Bible writers since 
Irengeus, who lived in the second century. 

A careful reading of the chapter shows that the 
passage is necessary to fill up the gap between verse 
36 and verse 38. Granting that it might be an inter- 
polation, the interpolator would have inserted the cus- 
tom prevalent at the time. However, we do not even 
admit that it is an interpolation; until the evidence is 
made conclusive, we shall regard it as genuine. 

1. Origin of the confession. When Jesus Christ 
began to preach, men formed various opinions of Him. 
Some said He was a prophet; others called Him an 
impostor; while a few believed Him to be the Messiah. 
Naturally a line was closely drawn between His friends 
and His enemies. The challenge of the Jews (John 
9: 22). Jesus accepts the test (Matt. 10: 32, 33). Thus 
the confession naturally served to distinguish the fol- 
lowers of Jesus from His enemies. 

The conversation at Caesarea Philippi (Matt. 16: 
13-20). Here the Master puts the question directly 
to His disciples. Peter answered immediately: "Thou 

121 



SERMON OUTLINES ON ACTS 



art the Christ, the Son of the living God." The 
entire system of Christianity is embraced in this state- 
ment (Matt. 16:15, 16). No wonder that the Lord 
blessed Peter and gave unto him the keys of the 
kingdom. 

2. Significance of the confession. It is a brief state- 
ment of the system of Christianity. It is all-embracing 
— the only thing that a man needs to believe to be 
saved. Everything from the dawn of creation pointed 
forward to the Christ; everything since His coming 
points back to Him. He is the center of Christianity, 
as the sun is the center of the solar system. 

3. Scope of the confession. 

a. "Thou art the Christ." "Jesus" is His name 
(Matt. 1:21); but "Christ" is His official title. The 
term "Christ" means "the anointed one." Three 
classes of rulers were anointed in olden times — 
prophets, priests and kings. "When we confess that 
Jesus is the Christ, we make Him our Prophet, Priest 
and King. As a prophet, He teaches us; as a priest, 
He intercedes for us; as a king, He rules us. He is 
the One to whom all authority has been given in 
heaven and upon earth. 

b. "The Son." Not a son, but the Son, the only 
begotten Son of God, and our divine Saviour. 

c. "Of the living God." This is a characteristic 
phrase of the Scriptures. The besetting sin of the 
Jews was idolatry. Therefore this phrase has a special 
significance. Jesus was not the Son of a lifeless image, 
but the Son of the living God. 

4. How the confession is made. 

a. With the mouth (Rom. 10:9, 10). It is not 
made with a nod of the head, nor by visiting the sick, 

122 



THE GOOD CONFESSION 



nor by feeding the poor; but with the mouth confession 
is made unto salvation (Matt. 16:15; Acts 7:37). 

6. Before witnesses. Just as it was made by Tim- 
othy (1 Tim. 6:12). Jesus witnessed the same good 
confession before Pontius Pilate (1 Tim. 6:13). Then, 
what was the confession that was witnessed? That He 
was Christ, the Son of God (Matt. 27:22, 40). Jesus 
will confess those who confess Him before men (Matt. 
10:32). 

5. The place of the confession. It was always made 
before baptism (Acts 8:37, 38). The early historians 
of the church — Irenseus, Mosheim, Neander and others 
— all testify to this fact. It was the test of the fitness 
of the candidate for baptism. 

We do not regard the confession as a step into the 
kingdom, but rather as the oath of allegiance that 
must be made before a person can enter the army of 
Jesus Christ. 

God first spoke in Eden when the human family 
was brought into existence. Twenty-five hundred years 
after, He spoke from the summit of Mount Horeb and 
the law was given. His voice did not break the still- 
ness of the centuries again until He spoke from heaven, 
after Jesus had come up out of the waters of the 
Jordan, saying: "This is my beloved Son, in whom I 
am well pleased." He spoke again upon the mountain 
of the transfiguration, saying: "This is my beloved 
Son, in whom I am well pleased; hear ye him." Do 
we hear Him? We should make the good confession 
for our own good, for the influence upon others, and 
for the good of the Master. 



123 



XXIV 



BAPTISM 

(Acts 8: 36-39) 

WE are discussing a question at this time that has 
caused much controversy in the religious world. 
We are not discussing it for the purpose of perpetu- 
ating the controversy, but for the purpose of ascer- 
taining the truth. Some of you are approaching this 
theme with preconceived ideas that are keeping you 
from looking at the question candidly and honestly. 
But we want all of you to forget any previous teaching 
you may have had upon the subject; and to consider 
it as something entirely new concerning which we are 
all going to the Word for information. We shall not 
indulge in negative argument unless compelled to do 
so. We shall not pick out a few passages here and 
there and build a sermon around those passages to 
prove a certain position; but we are going to glance 
through the New Testament, and study the term from 
the different passages in which it is used. 

This is a question which you must settle if you ever 
expect to belong to any Protestant religious institution. 
You can not become a member of any church, excepting 
the Friends', without submitting to an ordinance which 
that church calls baptism. Hence it is important that 
you know what baptism is, what it is for, and who is 
eligible for it. This we will find from the Word. 

124 



BAPTISM 



In the very beginning, let me say that the word 
"baptize" is a verb. A verb always stands for one 
specific action. It can not stand for three altogether 
unsynonymous actions. "When I say I am going to 
walk down the street, I mean that I am going to walk, 
not to run or crawl. So we see that it is useless to talk 
about the "modes" of baptism. Baptism stands for 
one specific action. It is our purpose, ere we are 
through, to find out just what that action is. 

1. Matthew 3. In this chapter we find the word 
used for the first time. We find John the Baptist is 
preaching in the wilderness of Judea, heralding the 
advent of Jesus; and the people of Jerusalem and 
Judea, upon the confession of their sins, are being 
baptized by John in the Jordan. Note that the people 
are being baptized in the river Jordan. This testimony 
is very clear. 

In the eleventh verse we find that water is the ele- 
ment. In the thirteenth verse we read that Jesus came 
all the way from Nazareth in Galilee, to be baptized by 
John. In the sixteenth verse we find that, after Jesus 
was baptized, he "went straightway up out of the 
water." Now we know that Jesus was baptized by 
John, and that this baptism took place in the river 
Jordan, after which He came up out of the water and 
the voice of the Almighty recognized Him for the first 
time as His own dear Son. But what did John do 
when he baptized Him? 

2. Matt. 28 : 19. The apostles are given a most 
solemn command to teach all nations, and baptize 
them; and this baptism is to be done in the name of 
the Father, and of the Son, and of the Holy Spirit. 

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SERMON OUTLINES ON ACTS 



We note that this is not a promise, but a specific com- 
mand, which the apostles are to obey. We note also 
that the teaching must precede baptizing. 

3. Mark 1. Here we find testimony similar to that 
of Matthew. John is baptizing in the wilderness (v. 
4), or in that part of the river Jordan which pene- 
trates the wilderness (v. 5). The remainder of the 
testimony agrees in all particulars with that of Mat- 
thew. 

4. Mark 16 : 16. This contains a remarkable state- 
ment. It conveys the same meaning as the statement 
of our Lord in Matt, 28 : 19. He commands the apos- 
tles to preach the gospel to every creature; those 
who believe and are baptized will be saved. If my 
Master says I must be baptized before I am saved, I 
am certainly going to obey Him. This makes the term 
more important than ever. 

5. Luke 3 : 1-22. This language merely corroborates 
the testimony of Matthew and Mark. But it adds some 
information. In verse 3 we are informed that John 
preached "the baptism of repentance for the remission 
of sins 9 '; that is, he required people to repent, or turn 
from their evil way, before submitting to baptism in 
the river Jordan. He did not baptize them for the 
remission of sins because Jesus had not yet made 
atonement. 

6. John 3 : 22, 23 ; 4 : 1, 2. Luke, having given us 
no more information, we turn over to the Gospel ac- 
cording to John. John corroborates the testimony of 
Matthew, Mark and Luke, concerning John the Bap- 
tizer, in the very opening of his narrative. However, 
he throws no additional light upon the subject in hand 
until we come to his third and fourth chapters. Here 

126 



BAPTISM 



we are informed that Jesus and the disciples were 
preaching and baptizing; and that John was baptizing 
in iEnon, near to Salim, "because there was much 
water there. " Evidently it required a considerable 
amount of water for baptizing, although the phrase 
"much water" is exceedingly vague. As yet we have 
no information concerning the action. 

7. Acts 2 : 38, 41. These passages inform us that 
Peter, to whom Jesus had given the keys of the king- 
dom, makes baptism a positive command. Here we 
find the apostles doing what Jesus told them to do — 
teaching and baptizing. Peter preaches a short ser- 
mon ; three thousand hear and believe, and ask what 
they must do. He tells them to repent and be baptized 
"for the remission of their sins." We read that those 
who received his word were baptized. 

These passages confirm the fact that a person must 
believe and repent, before being baptized; only a peni- 
tent believer is eligible for baptism; that baptism is 
ncessary to salvation, or remission of sins; and that 
those who believe, repent, and are baptized, are added 
to the church by the Lord (v. 47). This clarifies 
matters a great deal. 

8. Acts 8 : 12. This passage merely confirms our 
understanding that a person must hear the gospel, and 
believe, before being baptized. 

9. Acts 8 : 36-39. Here we have a better view of 
the subject. Here we have a very clear illustration of 
baptism. It seems that God, foreseeing all the misun- 
derstanding that would prevail regarding this subject, 
has given us one illustration that is too clear for mis- 
understanding. Here are preacher and sinner riding 
along together in a chariot; the preacher is preaching 

9 127 



SERMON OUTLINES ON ACTS 



Christ; they come to a certain water; the sinner asks 
what is to prevent him being baptized; the preacher 
tells him that he may, if he believes with all his heart; 
the sinner confesses that he believes that Jesus is the 
Christ, the Son of God; they stop the chariot and both 
go down into the water; the one who has been com- 
missioned to baptize baptizes the one who needs to be 
baptized for remission of sins; they come up out of the 
water, and go their respective ways. This is indeed 
very plain. The only thing we must yet ascertain 
is just what the preacher did when he baptized 
the sinner. In other words, what was the specific 
action? We already have circumstantial evidence 
that he immersed him because of the fact that John 
baptized in the Jordan, that baptism required much 
water, and that in each instance of baptism both 
preacher and candidate went down into the water 
and came up out of the water. But we want 
to be convinced beyond even the shadow of the 
doubt; because, knowing that baptism is for remis- 
sion of sins, we want to be sure that we are really 
baptized. 

10. Acts 9:18; 10:48; 16:15, 33; 18:8. These 
passages show that all who came into the church, under 
the preaching of the apostles, had to first submit to the 
ordinance of baptism. In case of Cornelius and 
his household, those who were baptized had previously 
spoken with tongues and magnified God; in the case 
of Lydia and her household, those who were baptized 
were old enough to believe and be comforted by the 
words of the apostles; in the case of the jailor and his 
household, all who were baptized were old enough to 
believe and rejoice. This substantiates our under- 

128 



BAPTISM 



standing that no one is eligible for baptism who is not 
old enough to believe and repent. 

11. Acts 19: 1-5. John's baptism was that adminis- 
tered on condition of repentance looking forward to 
remission of sins. John's baptism could not have been 
for remission of sins, because remission of sins de- 
pended upon the shedding of the blood of Christ, 
which would take place several years later. It was 
looking forward unto remission of sins. No sins were 
ever remitted until Jesus shed His blood upon the cross. 
They may have been forgiven, but not remitted. Hence 
those whom Paul found at Ephesus, who had been 
baptized by John, upon obtaining a better knowledge 
of the Way, had to be rebaptized into Christ (Acts 
18:24-28). The case of Apollos was similar. 

12. Rom. 6: 3-5. What is the specific action? Here 
we have it — a burial. It is an institution that symbol- 
izes the death, burial and resurrection of Christ. Bap- 
tism is a burial with Christ, followed by a resurrec- 
tion, by which the old man of sin dies and the new 
creature in Jesus Christ arises, by the power of God, 
from the watery grave. Very plain indeed. If bap- 
tism is a burial, followed by a resurrection, the action 
can be no other than immersion. And no one can be 
sure that he is baptized until he has been immersed. 

13. Gal. 3 : 27. To be saved, to be sanctified, to be 
justified, to enjoy remission of sins, one must be in 
Christ. Baptism puts the unsaved person into Christ. 
It is the last step in the plan of salvation. And just 
as many as have been baptized into Christ, have put 
on Christ. Since baptism is a burial, followed by a 
resurrection, just as many as have been buried with 
Him by baptism unto death, and risen to walk in 

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SERMON OUTLINES ON ACTS 



newness of life, are in Christ. How, then, can one be 
sure that he is in Christ until he has been immersed? 

14. Col. 2 : 12. This passage substantiates the fact 
that baptism symbolizes the death, burial and resur- 
rection of Christ. 

15. 1 Pet. 3:20, 21. Here Peter states explicitly 
that baptism saves us, but not baptism alone. Baptism 
is the answer of a good conscience towards God. A 
good conscience is one trained in accordance with the 
Word, or the conscience of God. We are saved by bap- 
tism as the consummation of the divine plan which 
puts us into Christ, or the church, which is His body. 

We summarize. The penitent believer comes to a 
certain water; goes down into the water; is buried 
with his Lord in baptism; arises to walk in newness 
of life; comes up out of the water, and goes on his 
way rejoicing. How very plain! 

The questions dividing the religious world of to-day 
are not questions of interpretation, but questions of 
authority. The controversy over baptism is a fair ex- 
ample of this assertion. Theologians and religious 
leaders of all ages, including Luther, Calvin and Wes- 
ley, are agreed that the action of baptism practiced by 
the apostles was immersion. History . is very positive 
in stating that the substitution of sprinkling and pour- 
ing for baptism was made by the authority of the 
Roman Catholic Church, in the Council of Ravenna, 
1311. The Greek Catholic Church has always prac- 
ticed immersion; and it has preserved the Greek lan- 
guage, in which the New Testament was written. No 
well-informed minister of any religious denomination 
will maintain that any other action than immersion 

130 



BAPTISM 



can be gotten out of the New Testament. Any Roman 
Catholic priest will inform you that the change was 
made by the authority, of the Pope; but he will also 
add that, since the Pope is the personal representative 
of Jesus Christ on earth, he had the authority to make 
the substitution. So it is a question of authority; and 
we stand ready to affirm under any and all circum- 
stances that no one has the authority to alter a plain, 
positive institution of our Master, as well as destroy 
altogether the symbolical meaning of the ordinance. 

Baptism is a positive command of Jesus Christ. It 
is an ordinance placed at the entrance of the kingdom 
to test the loyalty of the unconverted. Are you ready 
now to do what the Master commands, just because 
He has commanded it? 



131 



XXV 



CONVERSION OF SAUL 

(Acts 9: 1-22; chaps. 22 and 26) 

THE first mention of Saul of Tarsus (Acts 7:58). 
His life as a Pharisee and persecutor of the Chris- 
tians (Acts 8:3; 26:9-11). He was sincere in his 
religion before he became a convert of Christianity, 
and, at the same time, absolutely wrong. Saul was 
following the dictates of his conscience while perse- 
cuting and destroying the churches. We can follow 
conscience and be in the wrong oftentimes. Do you 
remember a time when you were sincerely in the 
wrong? We can follow conscience only to the extent 
that human conscience is trained in accordance with 
the Word. We must follow the conscience of God as 
revealed in the Book. 

The story of the appearance of Jesus to Saul, on 
the road to Damascus, briefly related. The conclusion 
of the story in the house of Judas. We shall study 
this conversion under three headings: 

1. What Jesus did. He appeared personally to 
Saul on the way to Damascus. Why? To tell him 
what to do to be saved? No. To pardon him? No. 
After the ascension, Jesus never appeared to any one 
to pardon sins. Why? Because God has ordained a 
law of restoration or pardon (Mark 16 : 16 ; Acts 2 : 38). 

132 



CONVERSION OF SAUL 



Why did Jesus appear to Saul in person? To make 
him an apostle (Acts 26:16-18). To be an apostle, a 
man must have seen the risen Christ (Luke 1: 2; 2 Pet. 
1: 16). Saul was a chosen vessel (Acts 9: 15) ; i 1 born 
out of due time" (1 Cor. 15:8). 

Jesus then appeared in a vision to Ananias (Acts 
9: 10-12) ; for it was the plan of God that the sinner 
should be told what to do by the preacher, as in the 
case of Philip and the eunuch. The divine part ended 
when preacher and sinner were brought together (Rom. 
10:17). 

2. What the preacher did. He went to the house of 
Judas, where he found the sinner in a penitent condi- 
tion. He instructed him what to do (Acts 22:14-16). 

3. What the sinner did. 

a. He believed. Jesus appeared to him on the road 
to Damascus. Hitherto he had been a persecutor of 
the Christ and His followers. But the moment he 
listened to the voice of Jesus, he believed. He knew 
he had been in the wrong (Acts 22: 10; 26: 14-18). 

b. He repented. From that moment his entire atti- 
tude was changed (Acts 26:19). He was willing to 
do whatever the Lord commanded (Acts 22:10). He 
went into Damascus, to the house of Judas, at the 
Lord's command. There he waited for three days in 
a penitent condition (Acts 9:9). 

c. He was baptized. He was a penitent believer 
when Ananias found him. Therefore, there was but 
one thing left for him to do (Acts 22: 16). How was 
he baptized? What was the action? Let him answer 
himself (Rom. 6:3-5): "Know ye not, that so many 
of us as were baptized into Christ were baptized into 
his death? Therefore we are buried with him by bap- 

133 



SERMON OUTLINES ON ACTS 



tism unto death." Note the pronouns "us" and "we," 
by which Paul includes himself among those buried 
with Christ by baptism. This last action put him into 
Christ (Gal. 3:27). 

Paul's conversion was genuine. He brought forth 
the fruits of real repentance. From a persecutor of 
the Christians, he changed into the matchless champion 
of the true faith. While he was once a Pharisee of the 
strictest sect, he was now a loyal, consecrated Christian. 
He was a powerful minister because he was educated. 
He became a matchless logician and author. He was 
loyal to the gospel and consecrated to the service of 
Christ (Rom. 1:16; 1 Cor. 2:2; 9:16; Phil. 1:21-24). 
He was courageous and bold. Notice his display of 
courage on Mars' Hill (Acts 17) ; and at Ephesus 
(Acts 19) ; and in the presence of Agrippa (Acts 26). 
He endured all manner of persecution for Christ's sake 
(2 Tim. 3:10, 11; 2 Cor. 11:23-33). Witness also his 
marvelous faith (2 Tim. 4:6-8). Would that we had 
to-day ministers of the gospel as loyal, as courageous 
and as consecrated as Paul! 



134 



XXVI 



THE SCHEME OF REDEMPTION FROM ADAM 
TO MOSES 

(Acts 10; 11:1-18) 

NO sooner did God create man out of the pure love 
of the infinite heart, than man surrendered to the 
devil the vast dominion over which he had been made 
lord tenant. Since that time the world has been under 
condemnation. But Jesus Christ is the way of escape 
(John 3:17; 14:6). 

The sin of Adam was a direct disobedience of posi- 
tive law. As a result of that sin, he became an enemy 
of God Toy his own wicked works (Col. 1:21), because 
it has always been a law of nature that, when one man 
harms another, the former becomes an enemy of the 
latter by reason of the injury he has committed. How- 
ever, God loved man too much to allow him to be lost 
forever, as were the angels who left their first estate 
(Jude 6). So this was the great problem before God: 
How could the divine law be upheld and the divine 
wisdom vindicated before angels and men, and at the 
same time the rebellious heart of humanity be touched 
and man reconciled to Lis Creator? It could not be 
done by punishment, for punishment would have alien- 
ated man more and more; it could only be done by an 
extraordinary manifestation of love (John 3:16). 

135 



SERMON OUTLINES ON ACTS 



Such a demonstration of love would magnify divine 
law, demonstrate the mercy and benevolence of God 
and open up a way of reconciliation. Great as the 
problem was, the solution was at hand. 

Consequently we have something in the Scriptures 
known as "the eternal purpose of God," "the mystery 
of his will/' which "has been kept secret since the 
worlds began/' but has later been revealed "unto the 
apostles and prophets by the Spirit" (Rom. 16:25, 26; 
Eph. 1:9, 10; 3:1-12). This eternal purpose was to 
send Jesus Christ in the fullness of time to make full 
atonement and to open up a way of reconciliation; to 
establish the church, publish the gospel, and unite Jews 
and Gentiles in one body; in other words, "through 
Christ to reconcile all things unto himself" (Eph. 2: 
11-17; Col. 1:18-29). 

In this sermon it is our purpose to study this 
eternal purpose of God — or the scheme of redemption — 
as it unfolded from Adam to Moses. In a subsequent 
discourse we will discuss its development from Moses 
to Cornelius, the first Gentile admitted into the new 
covenant. 

I. The Patriarchal Dispensation. 

1. The gospel in purpose. The oracle of God con- 
tained in Gen. 3 : 14, 15. This points forward to 
Christ (Gal. 3:16). In other words, this plan was 
hid in the mind of God before the foundation of the 
world. No man knew anything of it; and the first 
intimation is contained in this oracle (Eph. 1:4, 5; 
1 Pet. 1:19, 20). 

Sacrifice a positive institution. The first sacrifice 
on record (Gen. 4:1-12). In Heb. 11:4 we are in- 

136 



FROM ADAM TO MOSES 



formed that Abel offered his sacrifice by faith. Rom. 
10 : 17 informs us that faith comes by hearing the 
word of God. Hence Abel's sacrifice was offered in 
accordance with the law of God, while Cain's sacrifice 
was not. The purpose of sacrifice was to typify the 
shedding of the blood of Christ (Heb. 9:22). Abel's 
sacrifice represented the shedding of blood, but Cain's 
sacrifice did not; hence Abel's was accepted and Cain's 
rejected. Every lamb that was slain upon the patri- 
archal or Jewish altar pointed forward to the Lamb of 
God, who was to be slain as the sin-offering for all 
ages (Rev. 13:8). Hence it had to be a lamb without 
spot or blemish, the firstborn of the flock (1 Pet. 1: 19, 
20). That sacrifice is of divine origin is attested by 
the fact that all heathen peoples hold the view that 
the only way in which they can propitiate the anger 
of their deities is by offering sacrifices of blood. There 
is no moral reason for sacrifice — therefore it had to be 
a positive institution. 

The growth of the human family. Its exceeding 
wickedness (Gen. 6). The destruction of the human 
family and the salvation of the race, as well as the 
scheme of redemption through Noah. The flood. 
Noah's salvation a type of the gospel plan of salvation. 
Noah and his family were saved by faith, by obedi- 
ence, by water and by the ark (Heb. 11 : 7 ; 1 Pet. 3 : 
18-21). The ark a type of the church. The law con- 
tained many types and symbols of the gospel (Heb. 
10:1; Col. 2:17). 

The reproduction of the race through Noah. The 
dispersion from Babel (Gen. 11:1-9). From that time 
there were numerous tongues, races and nationalities, 
but all of one common ancestry (Acts 17:26). 

137 



SERMON OUTLINES ON ACTS 



2. The gospel in promise. The race became so dis- 
obedient that the eternal purpose of God could not be 
carried out through the whole human family. So God 
selected Abraham to become the father of a chosen 
people (Gen. 12:1-5). From that time forward He 
carried put His plans through the seed of Abraham 
until the establishment of the new institution. It took 
almost twenty-five hundred years to prepare Christi- 
anity for the world, and mankind for the reception of 
Christianity. "While the Gentiles were demonstrating 
the failure of different forms of natural religion and 
philosophy, the Jews were demonstrating the sinfulness 
of sin and the necessity of holiness, and gradually 
building up a system of type and prophecy that would 
culminate in Christ and the new covenant, Thus the 
Old Testament helps to establish the New. 

From the call of Abraham the Jews became the 
chosen people of God, and the remaining nations of the 
w r orld were left to work out a religion of their own. 
Although the moral standards of Buddha, Confucius, 
Socrates and other religious teachers were very high, 
nevertheless they did not attain the moral standard set 
by the life of Christ. The world failed to perfect any 
true system of religion without a positive revelation. 
Christianity the true religion, in that it is a positive 
revelation from God. 

The old covenant made with Abraham and his seed, 
or posterity, the Jews. It consisted of two classes — 
those born in Abraham's house, and those bought with 
Abraham's money (Gen. 17:1-14). Circumcision the 
sign of the covenant. 

God tests the faith of Abraham (Gen. 22:1-14). 
Abraham proves faithful. Hence the wonderful prom- 

138 



FROM ADAM TO MOSES 



ise (Gen. 22:18). This promise points forward to 
Christ and the gospel (Gal. 3:8). 

The subsequent history. Inaac and Jacob. The be- 
trayal of Joseph into captivity. Joseph becomes a man 
of rank in the kingdom of Pharaoh. The departure of 
Israel and his sons into Egypt, 

The years of Egyptian bondage. The story of 
Moses. Moses called to deliver Israel (Ex. 3). The 
exodus. The miraculous deliverance of the Israelites 
at the Eed Sea. 

Moses a type of Christ (Deut. 18:15). As Moses 
was leader, deliverer and lawgiver, so is Jesus Christ. 
Egyptian bondage a type of the bondage of sin. As 
Moses delivered the children of Israel from Egyptian 
bondage, Jesus Christ delivers from the bondage of sin 
(Heb. 5:9). The burial of the Jewish hosts beneath 
the cloud, with a wall of water on either side, typical 
of baptism by which the sinner must be buried, and 
from which he must be resurrected to walk in newness 
of life (1 Cor. 10:1, 2). 

The giving of the law at Mount Sinai marks the 
close of the patriarchal dispensation. The institution 
of worship during this period was the altar, which usu- 
ally consisted of a heap of stones, temporarily thrown 
together on the plains wherever the patriarchs were 
encamped, upon which the sacrifice was offered. The 
patriarch was prophet, priest and king of his house- 
hold. The government was patriarchal, or family gov- 
ernment. 

When we stop to think that the various books of 
the Bible were written by more than forty different 
authors, in all ages, without any means of communi- 

139 



SERMON OUTLINES ON ACTS 



eating with each other; and that these books so com- 
piled, when put together, form a harmonious whole 
that has but one thread of thought from beginning to 
end — the unfolding of the scheme of redemption from 
Adam to Cornelius — we must admit that the Book is of 
divine origin. This is further proven by the relation- 
ship between the Old and New Testaments, in type and 
prophecy. As the oft-repeated couplet reads: 

"The Old Testament is the New Testament concealed; 
The New Testament is the Old Testament revealed." 



140 



XXVII 



THE SCHEME OF REDEMPTION FROM MOSES 
TO CORNELIUS 

(Acts 10; 11:1-18) 

IN our previous discourse we traced the unfolding of 
the scheme of redemption from the creation to the 
giving of the law at Mt. SinaL In this discourse we 
will trace the same from the giving of the law through 
Moses to the admission of Cornelius and his household 
into the church. With the admission of the Gentiles 
into the household of faith, the plan of the ages was 
perfected. Soon afterwards the complete written "Word 
was given to man. 

II. The Jewish Dispensation. The giving of the 
law upon Mount Sinai. The old covenant renewed 
through the mediation of Moses. Written upon tables 
of stone (Gal. 3:19; Deut. 5:5; Ex. 21:18; Deut. 5: 
22). 

Why was the law added? (Gal. 3:19.) It was 
added because of the transgressions of the people, until 
the seed, or Christ, should come (Gal. 3 : 16 ; Gal. 3 : 24, 
25). It was the schoolmaster to bring us unto Christ. 

The Jews were organized into a commonwealth, and 
given a code of laws. This system of law, made by 
the Almighty and given to the people of Israel through 

141 



SERMON OUTLINES ON ACTS 



Moses, came to an end with the establishment of the 
new institution on Pentecost (Col. 2:14). 

The tabernacle was the institution of worship dur- 
ing the Jewish dispensation, previous to the erection 
of the temple. While the Jews were a wandering peo- 
ple, they needed a portable institution of worship. The 
tabernacle served this purpose. "When they became 
firmly settled in Canaan, the temple was built during 
the reign of Solomon. After the captivity, synagogues 
were erected for places of worship. 

The tabernacle was a type of the church (Heb. 9). 
The outer court typified the world. It contained the 
altar of burnt-offering, which typified faith in Jesus 
Christ as the Son of God and the sin-offering of the 
ages; and also the laver, before the entrance to the 
Holy Place, which typified the ordinance of baptism. 
The Holy Place typified the church on earth. It con- 
tained the table of the showbread, which typified the 
communion; the golden candlestick, which typified the 
word of God; and the altar of incense, which typified 
prayer. The Holy of Holies was a type of heaven — 
and of it we can not now speak particularly (Heb. 9: 
3-5). 

The rule of the judges, followed by the setting up 
of the kingdom. The reigns of Saul, David and Sol- 
omon. The division of the kingdom and subsequent 
decline and fall of the Jewish commonwealth bring us 
down to 

3. The gospel in prophecy. The prophets occupy 
the major portion of the later history of Israel. They 
began to point forward to the advent of the Messiah 
and the establishment of His kingdom. This is the 
gospel in prophecy. 

142 



FROM MOSES TO CORNELIUS 



Among the important facts prophesied are these: 
The character and power of the Messiah (Isa. 9:6, 7) ; 
the nature of His priesthood (Ps. 110:4) ; that He is 
to be the Son of God (Ps. 2:7); that His power and 
dominion are to be unlimited (Ps. 110:1); that His 
coming is to be heralded by a special messenger, re- 
ferring to John the Baptizer (Isa. 40:3; Mai. 3:1); 
that He is to be born in Bethlehem of Judea (Mic. 5: 
2) ; that He is to be born of a virgin (Isa. 7:14) ; 
that He is to be rejected by the Jews (Isa. 53:2, 3) ; 
that His mission is also to include the Gentiles (Isa. 
49:6) ; that He is to attest His ministry by miracles 
of mercy (Isa. 35 : 5, 6) ; that He is to be betrayed by 
one of His companions for thirty pieces of silver (Ps. 
41: 9; Zech. 11: 2) ; that He is to be scourged, pierced 
and crucified (Isa. 50:6; Zech. 12:10; Isa. 53:4-7); 
that He is to make His bed with the wicked and the 
rich in His death (Isa. 53:9) ; that His garments are 
to be parted (Ps. 22: 18) ; that He is to be resurrected 
by the power of God (Ps. 16: 8-10). The preaching of 
the gospel is also prophesied (Isa. 2:2, 3); as well 
as the establishment of the kingdom (Dan. 2:44; 9: 
24-27). Over seventy prophecies of the Old Testa- 
ment are fulfilled in the New. Thus we have a gospel 
in prophecy (1 Pet. 1:10, 11; 2 Pet. 1:21). 

This period was that of the Babylonian captivity, 
followed by the varying fortunes of the children of 
Israel until they finally were brought under the rule 
of imperial Rome. By this time we have 

4. The gospel in preparation (Heb. 2:3). The 
time was at hand for the advent of the Messiah. 
Roman roads connected every part of the civilized 
world, and transportation facilities were better than 
io 143 



SERMON OUTLINES ON ACTS 



ever before. The Greek language, the most flexible 
of all tongues, was the recognized language of classic 
literature. The Jews were scattered among the prin- 
cipal colonies of the Mediterranean world. There was 
also a universal condition of religious unrest; the 
people were dissatisfied with their old systems of 
philosophy and mythology, and were groping about 
blindly in search of the truth. 

The appearance of John the Baptizer. His ministry 
was to herald the advent of the Christ (Matt. 3; Mark 
1:1-8; Luke 3:1-22; John 1:1-34). 

The birth of the Messiah in Bethlehem. The flight 
into Egypt. The return to Nazareth. The baptism 
in the Jordan. The personal ministry of Christ. The 
transfiguration. The crucifixion. The resurrection. 
The forty-day period, ending with the ascension. 

The personal ministry of Christ was under the 
Jewish law. He kept the law, and not ' 6 one jot nor 
tittle" passed away until all was fulfilled upon the 
cross, where, dying, He exclaimed, "It is finished," 
and the veil of the temple was rent in twain, a 
pictorial significance of the division between the old 
and the new. He fulfilled the old institution. He 
completed it, or brought it to an end. When I make 
an appointment to preach at a certain place at a 
certain time, and go there and preach at the 
appointed time, I fulfill the appointment. Christ 
came not to destroy the law nor the prophets, but 
to fulfill, or bring to an end (Matt. 5 : 17, 18) ; we 
still have the law and the prophets untaken away 
in the reading of the Old Testament, although the 
authority of the law was done away in Christ (2 
Cor. 3:14; Eom. 15:4). 

144 



FROM MOSES TO CORNELIUS 



The forty days following the resurrection were 
spent by the Master with His disciples, teaching them 
the things concerning the kingdom of God (Acts 1:3). 
Then, and not until then, could He claim all authority 
in heaven and upon earth (Matt. 28:18). He com- 
manded the apostles to tarry in Jerusalem until endued 
with power from on high (Luke 24:49). He as- 
cended, and was crowned Lord of all. The coronation 
ceremonies lasted ten days. Fifty days after the 
resurrection the Spirit descended upon the apostles 
at Jerusalem, on the day of Pentecost, and the gospel 
was proclaimed as a fact (Acts 2). 

5. The gospel in fact. The three facts of the gospel 
— the death, burial and resurrection of Christ (1 Cor. 
15:1-4) — could not have been preached as facts until 
they had actually taken place. Hence Matthew, Mark, 
Luke and John merely treat of the gospel in prepa- 
ration. 

The day of Pentecost, the end of the Jewish dis- 
pensation and the beginning of the Christian. Peter 
preached the first gospel sermon in the history of the 
world; three thousand Jews became the charter mem- 
bers of the church of Christ (Acts 2). 

III. The Christian Dispensation. For several 
years the gospel was preached to Jews only. The 
conversion of Cornelius marked the completion of 
the remedial system, and the consummation of the 
eternal purpose of God. Cornelius was the first Gentile 
Christian (Acts 10). Peter opened the door of the 
church to the Gentile world in the conversion of Cor- 
nelius ; and from that time Jews and Gentiles alike 
were admitted into the kingdom upon compliance with 
the Scriptural terms of pardon. 

145 



SERMON OUTLINES ON ACTS 



The sunlight age was ushered in on the day of 
Pentecost. The old patriarchal era is known as the 
" starlight age"; the Jewish, as the " moonlight age"; 
the Christian, as the "sunlight age." We are living 
to-day under the gospel of Christ. The church, which 
is His body, is the spiritual institution which He left 
behind for the evangelization of the world. 

God has done all that He can do. Man must do 
the rest. The devil sought to defeat the purpose of 
God all along the way. He stirred up the wrath of 
Herod; he incited the Jews to crucify the Christ; 
but he lost in everything. He had one personal en- 
counter with God and lost; one with Christ and lost; 
he is now in a personal encounter with the church. 

There is a great campaign being waged for your 
soul. Christ is voting for you; the devil against you; 
and you, yourself, must cast the deciding vote. Which 
shall it be? 



146 



XXVIII 



THE CONVERSION OF A MORAL MAN 

(Acts 10; 11:1-20.) 

THE Master gave "the keys of the kingdom" to 
Peter, or imparted to him the authority to open 
the door of the church (Matt. 16:19). The "keys 
of the kingdom " were the Scriptural terms of pardon 
(Mark 16 : 16 ; Acts 2 : 38 ; 16 : 31) . Peter, acting upon 
this delegated authority, opened the door of the church 
to the Jews on the day of Pentecost (Acts 2). Three 
thousand of them became charter members of the 
church of Jesus Christ by obedience to the terms of 
pardon which he stated through the inspiration of the 
Spirit (Acts 2:4). 

The Jews had been the chosen people of God. 
But the eternal purpose of God had been to unite 
Jews and Gentiles, in the fullness of time, in the one 
body of Christ (Eph. 2:11-18; 3:1-6), and to pro- 
claim salvation to all people through Christ (Isa. 49: 
6; Luke 3:6). So the last commission included Gen- 
tiles as well as Jews (Matt. 28 : 19 ; Mark 16 : 15) . But 
the apostles, being Jews, could not grasp the full 
import of this commission, and, for several years after 
Pentecost, the gospel was preached only to Jews. 

In this discourse we are studying the conversion 
of Cornelius and his household, the first Gentiles ad- 

147 



SERMON OUTLINES ON ACTS 



mitted into the kingdom of God. This conversion 
marked the completion of the remedial system. The 
eternal purpose was consummated in the calling of 
the Gentiles, recorded in the tenth and eleventh chap- 
ters of Acts. 

In the beginning, we note the character of Cor- 
nelius (Acts 10:1, 2). He was a devout man, a 
Roman centurion, yet a worshiper of the true and 
living God. He was a charitable man. Moreover, he 
was a man of prayer. Indeed, he was such a good man 
that his goodness reflected over his entire household, 
w 7 ho were devout as a result of the influence of his 
life. Would that fathers of to-day could be the same 
sort of men as Cornelius! 

But Cornelius, though a devout man, was not a 
Christian. To be a Christian in fact, according to the 
oracles of God, he had to be in Christ (1 Pet. 4:11; 
Gal. 3:27; Heb. 5:9; Eev. 22:14). There can be 
no salvation outside of the name of Christ (Acts 4: 
12; Heb. 9:22; Eom. 5:9; 1 John 1:7). Cornelius 
had not yet been cleansed by the blood of Christ, 
through obedience to the gospel. He had to be recon- 
ciled to God by complying with the law of restoration, 
the same as any other person outside of Christ (Acts 
2:38). The conversion of Cornelius and his house- 
hold naturally divides itself into three parts. 

1. The divine agency in bringing together the 
preacher and the unsaved. 

a. The angel first appeared to Cornelius. Angels 
have always played an important part in the drama 
of redemption (Acts 7:53; Gal. 3:19; Matt. 4:11; 
Acts 8:26; Heb. 1:14). The angel told Cornelius 

148 



THE CONVERSION OF A MORAL MAN 



that his prayers had come up as a memorial before 
God (Jas. 5:16; 1 Pet. 3:12; Heb. 13:16). Cor- 
nelius was just as religious as his knowledge permitted 
him to be ; he was a religious man, but not a Christian. 
Because of his devoiitness and manliness, no doubt, God 
chose him to be the first Gentile of the household of 
faith. But God could not do very much for him 
until he had complied with the terms of pardon, and 
become an heir of the new covenant. 

So the angel told him to send to Joppa for Peter, 
who would tell him words whereby he and his house- 
hold might be saved (Acts 10:4-6; 11:13, 14). God 
always plans to bring preacher and sinner together, 
because sinners must find out what to do from the 
preaching of the Word (Ps. 19 : 7 ; Eom. 1 : 16 ; 10 : 17). 
Cornelius, being a God-fearing man, obeyed the angel 
at once and sent for Peter. 

6. In the meantime, Peter had a vision (Acts 10: 
9-16). Hitherto, Peter had preached only to Jews. 
He had no broader conception of the last commission. 
The purpose of the vision was to show him that God 
could cleanse a Gentile by the blood of Christ, as 
well as a Jew. While Peter was thinking over the 
vision, the men arrived from the household of Cor- 
nelius and inquired for him. The Spirit commanded 
him to go with them. He accompanied them on the 
following day to Caesarea, where he found Cornelius 
and his household ready to listen to the message (Acts 
10:17-27). By this time he understood the meaning 
of the vision (Acts 10:28). 

As in the case of Philip and the eunuch, the first 
thing necessary was to bring preacher and sinner 
together (1 Cor. 1:21). This having been done, Peter 

149 



SERMON OUTLINES ON ACTS 



preached a short sermon rehearsing the facts of the 
gospel — the death, burial and resurrection of Jesus 
of Nazareth (Acts 10:34-43). 

2. The miraculous manifestation of the Holy Spirit. 
This was a new element entering into this particular 
conversion. The apostles had been baptized in the 
Holy Spirit on Pentecost (Acts 2:1-4). But there 
had been no similar manifestation until now. So we 
study this baptism of the Spirit from four points of 
view. 

a. What persons were baptized? Those who heard 
the Word — Cornelius and his household (Acts 10:44). 

6. What were the characteristics of the baptism? 
(Acts 11: 15.) The same sort of a manifestation as on 
Pentecost (Acts 2:2, 3); something which they could 
see and hear (Acts 2:33); an outward manifestation 
which filled the entire house (Acts 2:2). It was a 
sublime demonstration of God's benevolence and power. 

c. What was the effect upon those baptized? They 
spoke with tongues and glorified God as did the apos- 
tles on Pentecost (Acts 2:4; 10:46). Were a man 
baptized in the Holy Spirit to-day, he could talk 
so that a Frenchman, German, Spaniard, Chinaman, 
or a man of any other nationality, could understand 
what he is saying. 

d. What was the purport of this baptism? A 
special miracle for a special purpose: To convince 
Peter and the apostles that the gospel was for Gentiles 
as well as Jews (Acts 10:45). In the eleventh chapter 
we find that Peter was compelled to explain to the 
apostles and brethren at Jerusalem why he had eaten 
with and preached to Gentiles. Then Peter rehearsed 
the whole matter (Acts 11:1-17). As a consequence, 

150 



THE CONVERSION OF A MORAL MAN 



they understood that salvation through Christ was 
for Gentiles as well as Jews (Acts 11:18). 

3. The compliance, on the part of Cornelius and 
his household, with the Scriptural terms of pardon, by 
which they became Christians. 

At the conclusion of his sermon Peter made a 
concise statement that "through his name whosoever 
belie veth in him shall receive remission of sins" (Acts 
10:43). In other words, "whosoever believeth in him 
[Jesus of Nazareth] shall receive remission of sins 
through his name." But how do we get into His 
name ? (Acts 2 : 38 ; Gal. 3 : 27.) Whosoever believes 
in Christ, turns to God and is baptized into Christ, 
is in Christ; his past sins have been washed away 
by the blood of Christ. 

There is no distinct mention of repentance. Ee- 
pentance is a complete turning from the evil way. 
Cornelius, having been a just and devout man, along 
with his entire household, practically needed no re- 
pentance (Luke 15 : 7) . 

Having heard the gospel and believed, they were 
then baptized in the name of the Lord (Acts 10: 
47, 48). As all who were baptized had previously 
spoken with tongues and magnified God, no infants 
were included in the number. Thus we see that they 
came into the one body in the same way as did all 
others under the preaching of the apostles; and as 
all must come who are really in Christ. They heard 
the Word, believed, turned to God and were baptized 
into Christ. There was only one way of salvation 
ever revealed by the Spirit. 

Cornelius was a religious man, yet he had to be 
saved by the blood of Christ. There are many good 

151 



SERMON OUTLINES ON ACTS 



men in the world to-day outside of Christ; and, being 
outside of Christ, they are outside of the church, for 
the church is the body of Christ. To be in Christ 
is to be in the church, and vice versa (Eph. 1: 22, 23). 
As a man can not be a Christian outside of Christ, 
he can not be a Christian outside of the church. 

A brick lying in the street is of no use what- 
ever, kicked about by every pedestrian, and run over 
by every old vehicle that happens to come along. 
Whereas the brick would be serving a useful purpose 
if placed in a building. 

"What good is a man outside of the church, buffeted 
and tossed about by every temptation of the world? 
He could make himself a useful spiritual stone in 
God's building if he would only obey the gospel 
(1 Pet. 2:5). 

No man can hide behind his morality. No man 
can live without sinning. And the only way those 
sins can be remitted is through the blood of Christ 
(1 John 1:7, 8) . Why not be cleansed by that precious 
blood which was poured out on Calvary for the re- 
demption of the world ? 



152 



XXIX 



THE WORD POWER OF GOD 

(Acts 11:14.) 

IN this century of the world's existence science con- 
tradicts itself. Ideas that were advanced as scientific 
fifty years ago have been altogether changed in the 
light of modern discoveries. Science, at its best, is 
merely man's attempt to fathom the laws of God. 
As man grows in the understanding of natural law, 
the Bible and science harmonize more and more. When 
man approaches a full knowledge of natural law, if 
that thing is possible, science and the Bible will be 
harmonious. 

At this time we are studying the word power of 
God. A careful scrutiny of the Scriptures will reveal 
the fact that God has always done things through 
the agency of His word. 

Words are expressions of ideas. Taken together, 
they constitute the intelligible expression of thought. 
The word of God is the expression of infinite thought 
in terms of human comprehension. Let us see what 
God has done by means of His word. 

1. The worlds were brought into existence through 

the agency of the Word. We find the phrase "And 

God said" nine different times in the first chapter 

153 



SERMON OUTLINES ON ACTS 



of Genesis; and always the thing said came to pass. 
By the power of His word He brought the universe 
out of chaos (Ps. 33: 6-9). 

2. The universe is sustained by the same power. 
Things do not move by chance. Note the marvelous 
regularity and symmetry of the solar system. What 
maintains all of this order in nature? (Heb. 1:1-3; 
2 Pet, 3:7.) 

3. The miracles of the Old Testament were per- 
formed by the same Word power. 

a. Moses speaks to the rock (Num. 20: 8). 
h. Joshua speaks to the sun (Josh. 10:12). 

4. The Word became flesh (John 1:1-14). Christ 
as the Word of God. There is nothing so close to a 
man as his own thoughts. Christ was the ideal of 
God. He was the exponent of God's word. He bore 
the same nearness to God as God's own thoughts 
(John 14:9; 1 John 1:1). The babe in the manger 
was God's power clothed in flesh and blood. No wonder 
that he received the adoration of the Magi! 

5. Jesus performed miracles by the same Word 
power. 

a. Feeding the multitudes (Matt. 14:19). 

6. Stilling the tempest (Matt. 8:26). 

c. Healing the sick (Matt. 8:3; 8:8; John 4:50). 

d. Casting out demons (Matt. 8:32; Mark 1:25). 

e. Eaising the dead (Luke 7:14; John 11:43). 

6. When Christ returned to the Father, the Spirit 
brought this Word power to the apostles, on the day 
of Pentecost (Luke 24:49; John 16:13; Acts 2:4). 
Peter's sermon (Acts 2:14-36). The effect of this 
Word preached by Peter upon the multitude (Acts 

2:37). 

154 



THE WORD POWER OF GOD 



7. The gospel is the power of God unto salvation. 
He has embodied this Word power in the gospel. 

a. Ps. 19 : 7. It converts the soul. 

b. Isa. 2:3; Mic. 4:2. This Word was to go forth 
from Jerusalem. 

c. Mark 16 : 15. The gospel to be preached, and 
to be preached first at Jerusalem (Luke 24:47). 

d. Rom. 1 : 16. Not a power, nor one of the powers, 
but the power. 

8. The apostles performed miracles through the 
same power. 

a. The lame man at the Beautiful Gate (Acts 3:6). 

h. iEneas at Lydda (Acts 9:34). 

c. Tabitha in the city of Joppa (Acts 9:40). 

9. The Word, whether written or spoken, makes 
believers (John 2:22; 6:63; 17:20; 20:30, 31). 

10. All conversions resulted from the preaching 
of the Word. 

a. The three thousand (Acts 2:14-37). 
6. The Samaritans (Acts 8:5-12). 

c. The eunuch (Acts 8:30-35). 

d. Saul of Tarsus (Acts 9: 6; 22: 10). 

e. Cornelius and his house .(Acts 11:14; 10: 
34-43). 

/. Lydia and her household (Acts 16: 14, 15). 

g. The jailor and his household (Acts 16:32). 

h. The Corinthians (Acts 18:8). 

The Word is irresistible by material things (John 
1:1; Heb. 1 : 3 ; 2 Pet. 3:5). The control of mind over 
matter. 

But the Word can be resisted by man (Eom. 13: 
1, 2). It can be neglected by man (Heb. 2:1-4). To 

155 



SERMON OUTLINES ON ACTS 



resist the Word is to nullify the power of God. The 
fate of those who resist the Word (2 Thess. 1:8; 
1 Pet. 4:17). Let us obey the gospel of our Lord 
Jesus Christ, and enjoy its wonderful promises (Heb. 
5:9). 



15G 



XXX 



THE DIVINE NAME 

(Acts 11:26.) 

THE questions dividing the religious world of to-day 
are not questions of interpretation, but questions 
of authority. No one objects to a name that is Scrip- 
tural; neither should any one wear a religious desig- 
nation that is not found in the Book. All human 
names are unscriptural and should be discarded. 

1. The church belongs to Jesus Christ (Matt. 16: 
18). He purchased it with His own precious blood 
(Acts 20:28). Those who are in Christ — and to be in 
Christ is to be in the church — are a purchased people, 
bought with the price of the blood of Christ (1 Pet. 
2:9). Therefore they should wear His name exclu- 
sively. 

2. The church is the body of Christ (Rom. 12: 
4, 5). He is the Head (Eph. 1:22, 23). He is the 
true Vine, and individual members of His body are 
the branches (John 15:5). Therefore the members 
of the body should wear the name of the Head of 
the body. 

3. The church is the bride of the Redeemer (Rev. 
21:2; 22:17). The bride should always wear the 
name of the bridegroom. Therefore the church should 

157 



SERMON OUTLINES ON ACTS 



be ''Christ's church'' or "the church of Christ," and 
all members should be "Christians." To take any 
other name would be to dishonor the Bridegroom. 

4. The name "Christian" is divinely authorized 
(Acts 11:26). This narrates what occurred within 
the church at Antioch, under the inspired teachings 
of Paul and Barnabas. Consider also Acts 26 : 28, and 
1 Pet. 4 : 16. 

5. Significance of various Scriptural terms. 

a. A "disciple" is a learner or a follower. A 
person might be a disciple and not be a Christian. 
To be a Christian he must be in Christ. 

6. All Christians are called "saints" because they 
have been saved from past sins, sanctified by the 
blood of Christ (Rom. 1:7). 

c. They are called "priests" or "a royal priest- 
hood," in view of the fact that they can offer up 
spiritual sacrifices of prayer and service (1 Pet. 2:9). 
Jesus is the High Priest who makes intercession for 
the saints (Heb. 8:1, 2). 

d. They are called "brethren" in view of their 
relationship to each other (Gal. 3:28; 6:1). 

e. They are called "Christians" in view of their 
relationship to Christ (Gal. 3:27, 29). 

6. Various applications of the term "Christian." 

a. A man may be "Christian" in nationality. 
America is known abroad as a Christian nation. Eobert 
Ingersoll would have been known as a "Christian" 
in Turkey because he came from a so-called "Chris- 
tian" nation. But Eobert Ingersoll, in fact, was a 
rank infidel. 

b. A man may be "Christian" in character, Cor- 
nelius was a moral man, a prayerful man and an alms- 

158 



THE DIVINE NAME 



giving man. Yet he had to be saved by the blood of 
Christ in obedience to the gospel. He was not a 
Christian in fact until he had obeyed the commands 
of the gospel. 

c. To be a Christian in fact — in the light of the 
New Testament — a person must be in Christ. Faith, 
repentance and confession lead unto Christ; and bap- 
tism, into Christ (Gal. 3:27). Nowhere in the New 
Testament do we read of an unbaptized person being 
addressed as a ''Christian." 

7. The New Testament teaches that partyism and 
party names are sinful. 

a. The prayer of our Lord Jesus Christ was that 
we might be one, as He and the Father are one (John 
17:20, 21). 

&. The Spirit teaches, through Paul, that party 
names are carnal; and that it is wrong for a body of 
Christians to assume a human designation (1 Cor. 
3:3-5; 1:10-13). Carnal is the opposite of spiritual 
(Jude 19). 

c. Party names are schismatic. They are the 
greatest walls of division between followers of God. 
To illustrate: A Christian minister was holding a 
meeting in a small town over in Illinois. An old 
Free Methodist brother attended the meeting every 
night, seating himself very near the front. Although 
he did not agree with what the minister said in regard 
to many things, yet he was always there. One even- 
ing, the preacher, leaning out over the pulpit, put 
the question directly to the old man, "Brother, are 
you a Christian?" 

"No, sir," was the instantaneous reply; "I am a 
Free Methodist," Of course the crowd laughed. 
ii 159 



SERMON OUTLINES ON ACTS 



The old brother spoke innocently; but his answer 
merely shows how people cling to party names. 

8. We think very little of " hyphenated" Amer- 
icans. We would to God that there were no "hyphen- 
ated" Christians, but that all followers of God were 
Christians only. How much more quickly the world 
would be won to Christ! 

9. Luther has said: "Do not call yourselves 'Luther- 
ans/ but 'Christians.' " Wesley has said: "Would to 
God that all party names were forgotten." Campbell 
has said: "Abandon all party names and take the name 
' Christian/ " When we accept a human name we 
dishonor Christ. 

10. Some years ago Mr. Talmage immersed a man 
in the Jordan River. No denomination was responsible. 
What was the man? Merely a Christian— nothing 
more nor less. 

11. Some say that there is nothing in a name. 
Yet people call their boys "Peter" and "Paul," and 
their dogs "Nero." Sign another man's name to a 
thousand-dollar check and see what the consequences 
will be. Back of names have been some of the blood- 
iest wars in history. 

12. The name "Christian" is common ground. It 
is the name upon which all religious bodies can unite. 
We make no sacrifice in taking the name of Christ — 
we are merely doing our duty to Christ. 

13. To be a Christian a person must be in Christ. 
He must be adopted. A man may possess the Amer- 
ican spirit and not be an American citizen. He must 
become naturalized before he can be an American 
citizen. A person may possess the spirit of Christ 
and not be a Christian. He can not be a Christian 

160 



THE DIVINE NAME 



outside of Christ. He must be adopted by compliance 
with the terms of the gospel. 

I might secure an orphan from the Benevolent 
Home at St. Louis, and let him grow up with my 
children without having him legally adopted. At my 
death he would not be entitled to any portion of 
the estate. On the other hand, if I were to have him 
adopted by the legal process, he would be entitled to 
an equal share of the estate at my death. 

When we are adopted into the family of God by 
obedience to the gospel, we are heirs of God and 
joint-heirs with Jesus Christ. He is the Son of God 
by birth. We are children of God by adoption (Rom. 
8:16, 17; Gal. 3:26-29; 4:3-5; Eph. 1:5). 

Jesus Christ was crucified for us; we were baptized 
into the name of Christ. Therefore we should be 
Christians only (1 Cor. 1:13). We do not maintain 
that we are the only Christians, but w r e are just 
"Christians" only. There is salvation in no other 
name than that of Christ; hence the folly of human 
designations (Acts 4:12). Let us lay aside party 
names and exalt the name of Christ; be Christians 
only, members of the body of Christ, which is His 
church. 



161 



XXXI 



PRAYER 

(Acts 12:5.) 

THIS subject is one that has been misconstrued 
and misrepresented. It has been badly handled 
by those who know more of theology than the Bible. 
Treatises have been devoted to the psychology and 
philosophy of prayer, that contain a considerable 
amount of error when subjected to the light of God's 
infinite truth. The Bible gives us a better understand- 
ing of prayer than any volume on record. Let us 
remember that the oracles of God are infallible under 
all circumstances. 

Prayer is a natural instinct of man. It is as 
natural for man to pray when in sorrow as to eat when 
hungry. Prayer is common to all races and nation- 
alities. Heathen nations pray with fervor for the 
blessings of their deities. Indeed, it is doubtful if a 
human being ever existed who did not voice, at some 
time in life, the sentiment of his soul to some higher 
power. 

But as all human systems of religion are full of 
error, so men are liable to do things, in the name of 
religion, that are wrong in the sight of God. As the 
Bible is the only positive revelation of God to man, 
to the Bible we go for an understanding of this 

162 



PRAYER 



subject. We study it, like all other Scriptural terms, 
principally by the use of the concordance. This is the 
only way to get the Bible teaching in full regarding 
any subject. 

1. The meaning of prayer. The form of words 
used in praying. A supplication addressed to God. 

Prayer is not desire. Prayer must be made in 
intelligible statements. Jesus taught his disciples to 
pray after a certain manner, and then gave them the 
form of words (Matt. 6:9-13). Hannah spoke in her 
heart, yet her lips moved in prayer (1 Sam. 1: 12-17). 
All the prayers of Jesus, on divine record, were stated 
in words. We must do more than desire — we must ask 
for what we would receive ( 1 Sam. 1 : 27 ; John 14 : 
13; 1 John 3:22). 

Prayer is not vain repetition (Matt. 6:7). It is 
a simple, fervent, open-hearted talk with God. 

2. Prayer must be made with the understanding. 
Spiritual understanding is the knowledge of God's 
will (Col. 1:9). The only way we can know God's 
will is to study the Word (2 Tim. 2:15). It is 
possible to pray a false doctrine and to sing a false 
doctrine. Many of our old hymns teach Calvinism, 
and should be discarded. We can sing and pray in 
ignorance of the will of God; or we can sing and 
pray with the understanding (1 Cor. 14:15; 2 Tim. 
1: 12, 13). To pray with the understanding is to pray 
in accordance with the teaching of the Word. The 
Bible is our only text-book on prayer. 

3. Whose prayers God has promised to hear (Isa. 
1:10-17). He will not hear the prayers of those who 
walk in the evil way (1 Pet. 3:12; Jas. 5:16). He 

163 



SERMON OUTLINES ON ACTS 



will hear the prayers of the righteous. Righteousness 
is doing the will of God. Jesus was baptized in the 
Jordan to fulfill all righteousness (Matt. 3:15). 

Prayer is not the province of the sinner (John 
9:31). God does not hear the sinner, but He does 
hear the man who does His will. Prayer is the 
province of the Christian, of the one who has been 
redeemed by the blood of Christ. 

In the tabernacle of the old institution, which was 
a type of the church (Heb. 9), the altar of incense 
typified prayer. It was located in the Holy Place 
just before the partition veil, through which entrance 
was made into the Holy of Holies. Now, the Holy 
Place typified the temporal church, and the Holy of 
Holies typified the church eternal, or heaven. The 
altar of incense was located in the Holy Place; there- 
fore prayer comes within the church. The altar of 
incense was located nearest to the Holy of Holies; 
therefore prayer is the thing which will bring the 
Christian closest to God. It is the province of the 
Christian, and not of the sinner. 

4. The posture in prayer. There are instances on 
record of various postures in prayer. 

a. Standing (2 Chron. 20:5; Luke 18:13). 

I. Bowing (Neh. 8:6; Ex. 4:31). 

c. Kneeling (Luke 21:41; Acts 7:60; 9:40; 20: 
36; 21:5). 

d. Prostrated (Josh. 5:14; Matt. 26:39). 

No exact posture for prayer has been determined. 
Secret prayer, however, brings the soul into closer com- 
munion with God (Matt. 6:6). Public prayer is often 
made to be heard of men, and does not draw the wor- 
shiper as close to God. 

164 



PRAYER 



5. Conditions necessary to the answer of prayer. 
There are certain factors which must enter into prayer 
before God will answer it. What are they? 

a. There must be no iniquity in the heart, of the 
one who prays (Ps. 66:18). Sin separates man from 
God; consequently it must be removed from the heart 
before prayer can be answered. 

6. The "Word must abide in the heart of the one who 
prays (John 15:7; 1 John 3:22). 

c. Prayer must be made in faith (Jas. 1:6). We 
must believe unwaveringly that we will receive that for 
which we pray, providing it is the will of God (Matt. 
21:22; Jas. 5:15). We must keep in mind, however, 
that miracles were only necessary in the infancy of the 
church. Hence God will not set aside a natural law 
to answer prayer. Miracles ceased with the passing 
of the apostles and the establishment of the church 
(1 Cor. 13:8-10). We need not pray for the extra- 
ordinary. Prayer must be confined to the operation of 
natural laws. 

d. Prayer must be made with the help of the Holy 
Spirit (Eom. 8:26, 27). We often pray in ignorance 
when we lean upon our own understanding. Through 
the word of God, the Holy Spirit teaches us how to 
pray. Moreover, He carries the prayers of the saints 
to the throne of the Most High. 

e. Prayer must be made in the name of Christ (John 
14: 13, 14; 16: 23; Heb. 4: 15, 16). Man has no credit 
at the bank of heaven. His personal check must be 
endorsed by the name of Christ. The precious name of 
our Master makes any petition acceptable in heaven. 

/. Prayer must be fervent and sincere (Ps. 17:1; 
Col. 4:12; Jas. 5:16). 

165 



SERMON OUTLINES ON ACTS 



g. Prayer must be constant (Col. 4:2; 1 Thess. 
5: 17). We should pray in times of success, as well as 
in times of sorrow. If we do not receive that for which 
we ask, immediately, we should pray again and again. 
Prayer includes both thanksgiving and petition. 

h. Prayer must not be selfish (Jas. 4:3). 

i. When prayer is made by two or more saints in 
perfect agreement, under all conditions imposed, it shall 
be granted (Matt. 18:19; Acts 12:3-17). 

j. Prayer must always allow for the will of God to 
be done (Matt. 6:10; 26:39, 42; 1 John 5:14). The 
will of God must always determine the answer to 
prayer. God can look into the future and see what is 
best for us. Personal experience has proven that we 
are often benefited because our prayers have remained 
unanswered. The general sentiment of prayer must 
be T "Thy will be done." 

6. Prayer will not set aside positive law. There are 
many examples on divine record to prove this state- 
ment. 

a. Prov. 28 : 9. Prayer will not set aside law. The 
prayer of the man who disregards the law of God is 
an abomination. 

h. Numbers 12. Miriam incurred the displeasure of 
God and was punished with leprosy. She prayed for 
God to heal her; Aaron also prayed that she might be 
cleansed. Finally Moses, God's chosen leader, prayed 
that she might be healed (v. 13). But God had already 
ordained a law for the cleansing of lepers (Lev. 14). 
So God told Moses that the only way in which Miriam 
could be cleansed would be by compliance with estab- 
lished law (v. 14). Moses had to stop that entire 
procession of the Israelites for seven days, in order that 

166 



PRAYER 



Miriam might be kept without the camp the allotted 
time and be cleansed according to law (v. 15). 

c. Luke 23 : 34. Jesus Christ, from the cross, prayed 
that those who were crucifying Him might be forgiven. 
But were they forgiven then ? No. God had previously 
ordained a law of restoration for the remission of sins 
(Matt. 16:19; Mark 16:16). Those Jews who were 
guilty of crucifying Christ with their own wicked hands 
(Acts 2:23, 36) were not pardoned until they obeyed 
this law of restoration on the day of Pentecost (Acts 
2:37-47). Even the prayer of our Lord did not set 
aside a positive law ! How, then, can we presume to 
do so with impunity? 

d. Acts 8 : 36-39. Philip did not tell the eunuch to 
pray for salvation. He required him to believe and be 
baptized. 

e. Acts 10 : 1-6 ; 10 : 47, 48 ; 11 : 14. Cornelius was 
not saved by prayer, but by obedience to the commands 
of the gospel. 

/. Acts 22 : 16 ; 9 : 9-11. Saul had been praying 
for three days when Ananias found him. But his 
sins were not washed away until he obeyed the law 
of God. 

g. 1 John 3 : 22. We must keep His commandments 
before we can expect to receive what w T e ask of Him. 
Obedience is the demonstration of genuine love. 

Prayer is not a substitute for the gospel plan of 
salvation — faith, repentance, confession and baptism. 
We can not pray away God's positive law of restora- 
tion any more than we can cause the sun to cease 
shining, or the earth to cease revolving. His spiritual 
laws are just as positive, divine and immutable as His 
natural laws. 

16? 



SERMON OUTLINES ON ACTS 



One of the growing evils of the day is the lack of 
prayer among professed Christians. We allow material 
interests to take up the time which should be devoted 
to communion with God. May God hasten the day 
when family prayer will be restored in the homes of 
all disciples of the lowly Nazarene ! Prayer is essential 
to spiritual development — individual, congregational or 
national. 



168 



XXXII 



THE COMMON ERROR OF HUMANITY 

(Acts 3:1-10; 14:8-18.) 

BY way of introduction, let us consider the following 
passages of Scripture : Eom. 8:6-8; 7 : 14-25 ; 2 Cor. 
5 : 1-4. These passages teach : 

(1) That man, in his earthly state, is dually minded 
— partly carnal, and partly spiritual. 

(2) That the carnal mind is subject to the laws of 
the flesh, and. can not be subject to the law of God. 

(3) That the spiritual mind is subject to the law 
of God. 

(4) That man, while in the flesh, can not be alto- 
gether spiritually minded. 

The carnal mind is not subject to the law of God. 
It can not be. It would do no good to preach the gospel 
to a horse. Were it possible for a man to be altogether 
carnally minded, or totally depraved, he would be a 
mere brute, incapable of regeneration. 

The spiritual mind can hear, understand and obey 
the gospel (Acts 2 : 37, 38 ; 16 : 31 ; Eom. 10 : 16) . Those 
who are obedient from the heart unto the form of doc- 
trine (baptism, which symbolizes the death, burial and 
resurrection of Christ — Eom. 6:17) receive the Holy 
Spirit as a gift (Acts 2:38; 1 Cor. 6:19). As they 

169 



SERMON OUTLINES ON ACTS 



grow in grace and knowledge (2 Pet. 3:18), by con- 
tinuing stedfastly in the apostles' doctrine, the breaking 
of bread, and in prayers (Acts 2:42), they become 
partakers of the divine nature (2 Pet. 1:2-4). In other 
words, they become more and more spiritually 
minded (Rom. 8:6); they are spiritually alive; at 
peace with, reconciled to, God (Rom. 5:1; 1 John 5: 
12; Col. 1:21-23). 

There is but one way of ascertaining whether or 
not those who have been baptized have really been 
''born again" (John 3:3; Matt. 7:20; Gal. 5:19-24). 
Their works will indicate whether or not they can be 
called ' ' Christians. ' ' Genuine repentance must result 
in reformation and restitution (Acts 26:20). Hence 
only the penitent believer is eligible for baptism (Acts 
2:38). There are many people in the churches of 
Christ who have never crucified the lusts of the flesh, 
never repented in the full meaning of the term, and 
consequently continue to do the works of the flesh. 

Jesus Christ possessed the Spirit without measure 
(John 3:34). Only those who obey the gospel and 
become partakers of the divine nature by faithful con- 
tinuance in Christian worship, can truly understand 
and appreciate the teachings of Christ. Only those 
who are spiritually minded can grasp the spiritual 
significance of His utterances. They alone can worship 
God in spirit and in truth (John 4:24). 

The common error of humanity is that of putting 
a literal, or material, construction upon spiritual 
teachings. This was the error made by the Jews dur- 
ing the personal ministry of Christ; it was the error 
made by the apostles before they received the Spirit 
on Pentecost ; it was the error of the people in receiving 

170 



THE COMMON ERROR OF HUMANITY 



the gospel during the apostolic period; it has been the 
principal error of theology during all ages ; and it is 
to-day the underlying cause of many false systems of 
religion. It is the purpose of this discourse to expose 
the principal errors that have arisen out of the mis- 
conceptions of the carnal mind of humanity in general. 

1. Concerning the new birth (John 3:1-17). Nico- 
demus recognized Jesus as a divine teacher. When 
Jesus explained to him the necessity of being ' ' born 
again/ 1 he obtained a material conception, and asked 
how such a thing could be possible. And even when 
Jesus explained that one must be "born of water and 
of the Spirit" in order to enter the kingdom, he asked, 
"How can these things be?" He was thinking of 
earthly things when Jesus was speaking of heavenly 
things. 

Many to-day have an absolutely material idea of 
the new birth. Many regard baptism as a formal ordi- 
nance, when it is absolutely spiritual — obedience "from 
the heart 99 to the form of doctrine — the institution 
that symbolizes the death, burial and resurrection of 
Christ (Eom. 6: 17). It is an ordinance in which the 
sinner shows to the world that he believes that the 
working of that same power which raised the body of 
Jesus from the tomb, will raise his soul from the grave 
of sin, a new creature in Jesus Christ (Col. 2: 12; Rom. 
6:3-6). It is not the washing away of the filth of the 
flesh, but the answer of a good conscience towards 
God (1 Pet. 3:21). 

Regeneration is a spiritual process, affecting only 
the spiritual man. It includes a change of mind from 
the contemplation of worldly to that of spiritual mat- 

171 



SERMON OUTLINES ON ACTS 



ters; a change of life, a complete turning from the 
paths of sin to serve the living God; and a change 
of relationship consummated in the ordinance of bap- 
tism, which is called the " washing of regeneration" 
(Tit. 3:5), which brings the penitent believer into 
Christ (Gal. 3:27), into a state of reconciliation with 
God (Rom. 6:7-11). 

To be in the old covenant required a birth of the 
flesh (Gen. 17:9-13). The old covenant included those 
who were born in Abraham 's house or bought with 
Abraham's money. This included those infants and 
heathen servants who had to be taught to "know the 
Lord." But, in the new covenant, we are told that 
they shall all know Him, from the least to the greatest 
of them (Heb. 8). In fact, they must know Him before 
they can enter the covenant. In other words, they must 
believe in Christ before they can become Christians 
(Mark 16 : 16 ; John 3 : 16 ; Acts 16 : 31) . They must be 
old enough to believe before they can be proper subjects 
for baptism. To be in the new covenant requires a 
birth of the Spirit, or spiritual regeneration (1 Pet. 
1:22, 23), a purification of the soul, which is brought 
about by obeying the truth through the Spirit. 

The sprinkling of water upon the unknowing babe, 
therefore, becomes a ceremony that has no spiritual sig- 
nificance whatever. Infant sprinkling is nothing more 
than "water regeneration," a thing never taught in 
the New Testament. It is practiced because certain 
systems of theology have made the new birth a material, 
rather than a spiritual, process. The infant needs no 
regeneration because it has no knowledge of law (Rom. 
5 : 13 ; 1 John 3:4); and is therefore already fit mate- 
rial for the kingdom of God (Matt. 18: 1-5; 19: 13-15). 

172 



THE COMMON ERROR OF HUMANITY 



2. Concerning the bread of life (John 6). There 
was a time when Jesus was very popular. When He 
fed the hungry people with loaves and fishes, and 
healed their physical bodies, they followed Him by the 
thousands. But when He tried to turn their minds 
from temporal to spiritual matters, they murmured 
against Him. When He talked to them of "the bread 
of life/' that nourished the spiritual man, they, being 
carnally minded, turned back and walked with Him 
no longer. 

When churches to-day so conduct their services as 
to attract the careless multitude ; when they administer 
to hungry stomachs and diseased bodies — the people 
flock to them by the hundreds. But when they begin to 
talk about spiritual matters, to require a certain amount 
of individual service, and to preach a high standard of 
Christian living, these multitudes depart about as mys- 
teriously as they came. We believe in charity, but 
people must be made to understand that the church is 
here to administer to the spiritual, rather than to the 
physical, man. 

3. Concerning spiritual works (John 14:12). Here 
the Master has reference to the superiority of spiritual 
works over miracles of a material and temporal nature. 
This has long been the proof -text of "Christian Sci- 
ence," falsely so called. "Greater works than these 
shall they do" has meaning far above any literal inter- 
pretation. Are not works performed for the benefit 
of the spiritual man infinitely greater than those per- 
formed to benefit the physical man? While in the 
flesh, Jesus could not give salvation, immortality or 
eternal life (Luke 24:46, 47; Heb. 9:22, 26). But 
when, by His death, burial and resurrection, He had 

173 



SERMON OUTLINES ON ACTS 



perfected the scheme of redemption (Eph. 1:3-10; Col. 
1:19-23), the apostles offered these exceeding great 
and precious promises to the world on the conditions 
of the gospel (2 Pet. 1:4; Acts 2:38, 39; Rom. 2:7). 
These spiritual works, such as regeneration, salvation, 
resurrection, glorification, immortality, and so on, are 
far greater than miracles of a material nature. And 
the preaching of the gospel for the obedience of faith, 
bringing about these spiritual works, is infinitely 
greater than supernatural signs (Luke 16:31). 

4. Concerning the kingdom (John 18: 36). This was 
the greatest error of the Jews. They expected Him to 
establish a temporal kingdom and deliver them from 
Roman rule. Even the apostles retained this idea until 
on Pentecost (Matt. 6:10; 10:7; 18:1-4; Luke 22: 
29, 30; Acts 1:6). Consequently, when He talked to 
the Jews about a spiritual kingdom, they turned away 
from Him. They charged Him with blasphemy and 
brought Him before Pilate for trial. It was on that 
occasion that He said, "My kingdom is not of this 
world" (John 28: 36, 37). His disappointment of their 
carnal desires was the principal theme of their mockery 
at the crucifixion (Matt. 27:29-44). 

But the kingdom of heaven is a spiritual kingdom. 
It came with power on Pentecost, and to stand forever 
(Mark 9:1; Dan. 2:44; Acts 2:1-4). Ultimately it 
will encircle the globe (Matt. 24:14; 1 Cor. 15:24-26; 
Rev. 11:15). 

Many systems of theology give a material concep- 
tion of the kingdom, instead of a spiritual conception. 
The Catholic and Protestant world in general regard 
the church as a visible organization under ecclesiastical 
officers, instead of a spiritual institution of which 

174 



THE COMMON ERROR OF HUMANITY 



Christ is the head (Eph. 1:22, 23), and all who are 
in Christ constitute the body (Gal. 3:27, 28; 1 Cor. 
12:27; Eph. 5:23-32; 1 Pet. 2:5-9). Those who are 
in Christ, or in the church, which is His body, con- 
stitute the citizenship of this kingdom (Heb. 12: 
22, 23), written in heaven, over which He is the 
absolute monarch (Matt. 28:18). The law of this 
kingdom is the will of God as revealed in the teachings 
of Christ and His apostles (John 14:6-11; 2 John 
9-11). It is the spiritual body of Christ (Eph. 4:4). 

5. Concerning salvation (John 3:17; 12:47; Acts 
4:12). A great many religious teachers and their 
followers have the impression that reformation is the 
chief end of Christianity. Many modern systems base 
their claim to existence upon their power to reform 
individual character. The trend of modern religious 
thought is to dwell upon the ethical side of Chris- 
tianity, and to overlook the spiritual. There is a great 
distinction between reformation and salvation. Ref- 
ormation merely reduces the practice of sin; but 
salvation goes to the extent of removing the guilt of 
sin. Jesus not only came to reform, but to save. No 
matter how great may be a man's moral reformation, 
the guilt of past sins must be upon his soul until 
removed by the blood of Christ (Col. 1:14; 1 John 
1:7). That system which overlooks the salvation of 
the soul from sin, which is obtained only by means 
of the blood of Christ, and can be appropriated to the 
individual soul only by obedience to the gospel (Mark 
16:16; Acts 2:38), is absolutely a false system (1 
Pet. 1:22, 23). We must look beyond the purification 
of the physical man, to the purification of the spiritual 
man. 

12 175 



SERMON OUTLINES ON ACTS 



The lame man at the Beautiful Gate asked Peter 
and John for material substance, and received what 
he least expected, a spiritual blessing (Acts 3:1-10). 

Paul condemned the philosophers on Mars' Hill 
for their material conception of God, and urged upon 
them the conception of His spiritual being (Acts 17: 
22-31). 

While in Lystra, on his first missionary journey, 
Paul healed a cripple. The people, seeing the miracle, 
tried to worship Paul and Barnabas as gods "come 
down to earth in the likeness of men" (Acts 14: 8-18). 
This brought forth a stinging rebuke from the apostle, 
which might be made to all who are so carnally minded 
that they can not get a spiritual conception of spiritual 
matters. In his language, we urge all to whom we 
speak "to turn from such vanities unto the living 
God." Let us study the word of God so that we may 
have in each of us the mind that was in Christ (Phil. 
2:5). 



176 



XXXIII 



THE CONVERSION OF LYDIA 

(Acts 16:12-15.) 

PAUL hears the Macedonian call, and crosses the 
iEgean, landing at Neapolis. He is accompanied 
on this second missionary journey by Silas, Luke and 
Timothy. From Neapolis, the company proceed to 
Philippi / (vs. 9-12). a c ks*f c ^ * 

Verse 13. It was the custom of Paul to go where 
he could find the most people assembled. Frequently 
he went into the synagogues on the Sabbath, because 
he would always find the Jews assembled at that time, 
and consequently could obtain a better hearing (Acts 
13:42; 18:4). ' 

Again, it was always his custom to preach first to 
the worshipers of the true God. It was just as neces- 
sary for them to be cleansed by the blood of Christ 
as the most ignorant heathen. He knew they were 
accustomed to congregate along the river-side at 
Philippi, on the Sabbath, for the purpose of worshiping 
God. So he proceeded to this place of prayer. 

With characteristic zeal, he proceeded at once to 
tell them the story of Jesus Christ and Him crucified. 
Paul never waited for a more convenient season. 
He always found the harvest waiting, and proceeded 
to the task of gathering in the sheaves. 

177 



SERMON OUTLINES ON ACTS 



Verse 14. Among the women to whom they 
preached was one named Lydia, who was a native of 
Thyatira, some three hundred miles distant, and who 
was in Philippi at the time, on a mercantile mission. 

This woman worshiped God, but not in the true 
way. She had heard nothing of Jesus Christ. No 
doubt she prayed directly to God, without any thought 
of the mediation of Christ. Hence she needed to be 
saved by the blood of Christ through obedience to the 
gospel. No man or woman has ever reached such a 
standard of morality that he or she, whichever the 
case might be, could be saved without the blood of 
Christ (Heb. 9:11-15; 9:22; Col. 1:14). 

As Paul preached unto Lydia and her household, the 
Lord opened her heart. How? Quite a great deal of 
controversy has been waged over this particular phrase. 
How does the Lord reach the hearts of men? In some 
mysterious way that they can not understand? Cer- 
tainly not. Let these passages explain the question: 
Rom. 1 : 16 ; 1 Cor. 1 : 21. The gospel is the power of 
God unto salvation. Through preaching of the gos- 
pel on the part of Paul, the Lord opened the heart of 
Lydia so that she became obedient to the faith. 

Verse 15. The usual thing occurred. There is no 
mention of repentance. But we know that Lydia and 
her household believed and turned to God, else they 
never would have been baptized. Faith and repent- 
ance must precede baptism (Mark 16:16; Acts 2:38). 

Lydia and her household were baptized. She at 
once invited the company to abide in her house. Hos- 
pitality is always a Christian work. 

Here the way of salvation is just as clear as in all 
other cases of conversion: Belief in Jesus Christ, turn- 

178 



THE CONVERSION OF LYDIA 



ing to God, and baptism into Christ. The way is indeed 
plain. 

Many have attempted to get infant sprinkling out 
of this conversion. But, in order to do so, we must 
assume that Lydia w r as married; we must assume that 
she had children; we must assume that she had brought 
them all the way from Thyatira with her; we must 
assume that some of these children were infants. Thus 
we see that such a theory would be based on assump- 
tions, and nothing more. 

In fact, the indications are that Lydia was not 
even a married woman, for several reasons: 1. Had 
she had been married, she would not likely have been 
in business for herself. 2. Had she been married, 
she would not likely have been making mercantile trips 
herself. 3. Had she been married, she would not 
likely have been regarded as the head of the household. 
It would have been considered crude and unwomanly 
in the custom of that day for a woman to have been 
the head of the house when the husband was living. 
Lydia speaks of the household as "my house" (Acts 
16:15). The writer also speaks of her as the head 
of the house (Acts 16:40). 

Thus we can see that there is no authority what- 
ever for infant sprinkling, as all who were baptized 
in the household of Lydia were old enough to be 
comforted by the words of the apostle (Acts 16 : 40) . 

The story of the conversion of Lydia and her 
household fully illustrates the glory of small begin- 
nings. People, as a rule, do not appreciate the value 
of little things. Benjamin Franklin's discovery of 
lightning was ridiculed by the people, who asked: 

179 



SERMON OUTLINES ON ACTS 



1 1 Of what use will it be ? " To which Franklin replied : 
"Of what use is a child? It may become a man." 

The cackling of a goose is fabled to have saved 
Rome from destruction by the Gauls. Gunpowder was 
discovered from the falling of a spark in some materials 
mixed in a mortar. Galileo noticed a lamp swinging 
to and fro in a church, went away, and made a pen- 
dulum. Galvani noticed that a frog's leg would twitch 
when brought in contact with certain metals; and in 
that discovery was contained the germ of the telegraph, 
which has already put a girdle around the globe. 
Sir Isaac Newton propounded the law of gravitation 
from the falling of an apple. 

Trifles are not to be despised. Drops make up 
the sea. Every pea helps to fill the peck. He who 
travels over a continent must go step by step and 
mile by mile. He who writes a book must write sen- 
tence by sentence. Acorns cover the earth with oaks, 
and the oceans with navies. Little things in youth 
accumulate into character in time, and destiny in 
eternity. 

To the good apostle Paul, the vision of the man 
from Macedonia meant the calling of a great continent ; 
yet when he had crossed the iEgean and come to 
Philippi, he was content to sit down by the river- 
bank and preach to a handful of women. The work 
of Christianizing a continent began with a few women 
— Lydia and her household. Paul, perhaps, did not 
appreciate it at the time, but undoubtedly that was 
the mightiest thing ever done in Europe when he 
sat down by the bank of the river and talked to 
that small assembly of women; it was mightier even 
than the marches of Caesar, Charlemagne or Napoleon 

180 



THE CONVERSION OF LYDIA 



— mightier than Verdun of to-day. It meant the 
introduction of Christianity upon a new continent. 
And, strange to say, that woman was the first to 
embrace the true faith and follow in the Way. The 
religion of Christ is for all, regardless of sex; it 
knows no caste; it stipulates no conditions but obedi- 
ence to the gospel. 



181 



XXXIV 



THE CONVERSION OF THE JAILOR 

(Acts 16:25-40.) 

THE story of the imprisonment of Paul and Silas. 
At midnight they pray and sing praises unto God. 
What would we have done under such circumstances? 
No doubt some of us would have gotten discouraged 
and renounced Christianity altogether. But the apos- 
tles walked by faith, and not by sight. 

The earthquake. The prison doors opened. The 
jailor is awakened; rushes out in the night to see 
what has caused the commotion; finds the prison doors 
wide open; and starts to kill himself, thinking his 
prisoners have escaped, and that he will be subject 
to the punishment of the Roman law and the prejudice 
of the people. But Paul stays his hand in the act. 
He secures a light and brings them out of the prison. 
Then he asks the supreme question: "What must I do 
to be saved?" 

No doubt he had previously heard of their message, 
as they had practically preached to the entire city. 
After their miraculous deliverance, he looks upon them 
as gods, and regards the message as divine. 

Paul's answer to the question (v. 31). The jailor 
knew very little about Jesus Christ. He was a heathen; 
and, being such, he must first believe. So, in order that 

182 



THE CONVERSION OF THE JAILOR 



he may believe, Paul and Silas speak the word of the 
Lord to him and his entire household (v. 32). Faith 
comes by hearing the word of God (Rom. 10: 17). 

What was the result of the sermon? Did they re- 
pent? Evidently so, because they were ready to be 
baptized the same hour of the night. Faith and re- 
pentance are always demonstrated by a spirit of obedi- 
ence. 

They believed the message. After taking Paul and 
Silas, and washing their stripes, he and his entire 
household were baptized. They did not stop to quib- 
ble about the necessity of the matter • they did not stop 
to ask parents, friends, preachers or priests. They 
went the same hour of the night (v. 33). This matter 
of salvation was too important to them to be delayed 
a single moment longer than necessary. How often, 
to-day, we are compelled to plead with people to get 
them to see the necessity of this positive command. 
Evidently Paul included the command in his message; 
and the jailor and his household were ready to obey 
at once. 

This baptism did not take place in the house. Why ? 
Because baptism is immersion, and immersion is not 
done in a private dwelling except in cases of extreme 
emergency. There was a river near Philippi (v. 13). 
Perhaps the little assembly went down to the river. 
And there the father and mother and entire family 
were buried with their Lord in baptism and resurrected 
to walk in newness of life (Rom. 6:4). What a glo- 
rious scene! 

After the baptism, the entire company returned to 
the house for a season of fellowship and rejoicing. 
They set meat before the apostles. And the jailor and 

183 



SERMON OUTLINES ON ACTS 



his entire household rejoiced (v. 34). No wonder they 
rejoiced. They had God's word that their sins would 
be blotted out upon their compliance with the terms 
of pardon (Acts 2: 38). They were willing to take God 
at His word. The evidence of the word of God is 
higher than any other evidence that could be given 
to man. 

Some cite us to this conversion in an attempt to 
prove infant sprinkling. However, we see at once that 
those who were baptized, previously believed ; and after 
they were baptized, they rejoiced. This excludes un- 
knowing infants, who could neither believe nor rejoice. 
We recall numerous instances in which entire house- 
holds have been baptized, that did not contain a single 
infant. 

Will you not believe on the Lord Jesus Christ, turn 
to God, and be baptized even this very night? Now 
is the accepted time. Do not put this matter off a 
moment longer. Manifest that spirit of obedience that 
was manifested in the story of the Philippian jailor. 
Although faith is the first thing necessary to conver- 
sion, faith alone will not suffice; full obedience to the 
gospel is necessary to salvation. Will you not obey 
all the commands of the gospel and be saved by the 
blood of Jesus Christ, which was shed for the remis- 
sion of your sins? 



184 



XXXV 



WHAT MUST I DO TO BE SAVED? 

(Acts 16:30.) 

THIS question is sincerely asked by the sinner. Va- 
rious preachers will point out various ways. He 
naturally becomes disgusted with the confusion in the 
religious world. He picks up his New Testament. He 
has already finished the Books of Matthew, Mark, Luke 
and John; and he wonders if the whole thing is a 
myth. He opens to the Book of Acts. He reads the 
first chapter and finds it very interesting. He reads 
the second ; and, to his amazement, he finds a multitude 
of people asking the same question he has been asking, 
"Sirs, what must we do?" (Acts 2: 37). He finds the 
answer in the very next verse (Acts 2: 38). He reads 
the book through, and at the end of it he has found 
out the Way. 

Let us examine the representative conversions in 
1 Acts and study them as a whole. This is the only way 
we can study the Bible honestly. We must allow Scrip- 
tures to explain Scriptures. What was done in the days 
of the apostles should be done to-day. The way is said 
to be very plain (Isa. 35: 8). 

1. The three thousand (Acts 2). 

a. Heard Peter's sermon (vs. 14-36). 
185 



SERMON OUTLINES ON ACTS 



6. Believed (v. 37). They were convicted of cru- 
cifying the Christ. 

c. Repented (v. 38). They showed their repen- 

tance by their baptism. 

d. Were baptized (vs. 38, 41). 

2. The Samaritans (Acts 8). 

a. Heard Philip's preaching (vs. 5, 6). 

5. Believed (v. 12). 

c. Were baptized (v. 12). 

3. The eunuch (Acts 8). A typical example of con- 
version. 

a. Heard Philip's preaching (v. 35). 

6. Believed (v. 37). 

c. Confessed his faith (v. 37). 

d. Was baptized (vs. 36-39), and went on his 
way rejoicing. 

4. Saul of Tarsus (Acts 9, 22 and 26). 

a. Heard what to do from Ananias (9:6-17; 
22:14, 15). 

b. Believed (9:6; 26:19). 

c. Repented (9:8-11; 26:19). 

d. Was baptized (9:18; 22:16). 

5. Cornelius and his household (Acts 10). 

a. Heard the gospel from Peter (vs. 34-43). 

b. Were baptized (vs. 47, 48). 

6. Lydia and her household (Acts 16). 

a. Heard the Word from Paul (v. 14) . 
6. Were baptized (v. 15). 

7. The Philippian jailor and his household (Acts 16). 

a. Heard the "Word (v. 32). 

b. Believed (v. 31). 

c. Were baptized (v. 33) the same hour of the 
night. 

186 



WHAT MUST I DO TO BE SAVED? 



8. The Corinthians (Acts 18). 

a. Heard; 6. Believed; and c. Were baptized 

(Y. 8). 

Thus we see that in every instance there is special 
mention of faith and baptism. Why? Because faith is 
the first thing necessary to salvation, and baptism is the 
last step in the process. 

In several instances there is no mention of repen- 
tance whatever. Repentance is turning to God. Faith 
and repentance are both demonstrated by baptism. 
Where there is no special mention of faith or repen- 
tance, there is always an unmistakable inference of both 
in the willingness of the person or persons to be 
baptized. 

So we can readily see the process. They heard the 
gospel ; believed that Jesus was the Christ, the Son of 
God; confessed their faith, and were baptized into 
Christ. Note the simplicity of the plan. 

The apostles were commissioned to preach the gospel 
and baptize in the name of the Father, Son and Holy 
Spirit. Thus we can see that they fulfilled the com- 
mission. If you are 

1. An unbeliever, or a heathen, like the Philippian 
jailor, "Believe on the Lord Jesus Christ" (Acts 16: 
31) would be the command. 

2. A believer, as were the three thousand on the day 
of Pentecost, you must "repent, and be baptized in 
the name of Jesus Christ for the remission of your 
sins" (Acts 2: 38). 

3. A penitent believer, like Saul of Tarsus, you must 
"arise and be baptized, and wash away your sins, call- 
ing on the name of the Lord" (Acts 22: 16). 

187 



SERMON OUTLINES ON ACTS 



4. A baptized penitent believer, you must "give all 
diligence to make your calling and election sure" (2 
Pet. 1:5-11). 

5. Or a backslider, like the prodigal son in the par- 
able, come to your senses; and, with an open confes- 
sion of sin, in an humble, contrite spirit, implore the 
Father's forgiveness (Luke 15). 

When God outlines a program for man to perform, 
man must fulfill every item in the program to obtain 
the end desired. For instance, Joshua before the walls 
of Jericho, and Naaman the leper. The law of restora- 
tion is just as positive and unchangeable as the law 
that brings the oak from the acorn. Salvation is not 
enjoyed until the last item in the law is fulfilled. 



188 



XXXVI 



FAITH 



(Acts 16:31.) 



ITHOUT faith it is impossible to please God 



salvation (Mark 16: 16). It is the first command of the 
gospel (Acts 16:31). It must precede baptism (Acts 
8 : 36, 37). In this discourse we desire to find out what 
faith is and how it is produced. 

1. What is faith? 

a. In its narrowest sense, it is the belief of testi- 
mony. Those nations which have had no positive reve- 
lation know nothing of Jesus Christ (John 20:30, 31). 
Where there is no testimony there is no faith. 

b. In a broader sense, it is absolute confidence in 
God. It is taking Ood at His word (Heb. 11). In this 
chapter the blessings of faith are recited and the 
meaning of faith illustrated in the lives of the ancient 
men of God, who walked by faith, and not by sight. 

c. In its broadest sense, it is "the substance of 
things hoped for, the evidence of things unseen" (Heb. 
11:1). "Substance" means that which stands under, 
and supports, a structure. Faith is that which supports 
all of our hopes. It stands under our hope of immor- 
tality and eternal life. 




Faith is absolutely necessary to 



189 



SERMON OUTLINES ON ACTS 



"The evidence of things hoped for 9 9 means the as- 
surance that such things do exist. I have never been 
in Boston or Paris or Berlin, but I have the evidence 
that these cities are in existence. I have never seen 
Jesus Christ in person, but I have the evidence con- 
tained in His wonderful teachings and promises. 
Where? In the word of God. 

2. How is faith acquired? Calvinism teaches that 
men are as dead spiritually as was Lazarus physically; 
and that, since it required a special miracle to raise 
Lazarus from the dead, it requires miraculous influence 
to save a sinner. If this be true, there is no such a 
thing as human responsibility; and all men should be 
saved, as God is no respecter of persons. But it is not 
true, as the following Scriptures will prove: 

a. John 17 : 20. How do we believe ? Through their 
(the apostles') word. 

6. John 20:30, 31. These things were written to 
make you believe that Jesus Christ is the Son of God. 
Believing, you may have life through His name. 

c. Acts 15 : 7. Their believing a result of hearing. 

d. Acts 17 : 11, 12. The Bereans searched the Scrip- 
tures daily. Therefore many of them believed. 

e. Eom. 10 : 17. This clinches the matter. 

Faith is not produced by prayer. It is not a direct 
gift from God. It comes from hearing the Word. 

3. What must men believe to be saved? (John 20: 
30, 31; Acts 8: 37.) Belief in Lutheranism, Calvinism, 
Methodism, or any other "ism," will not bring any 
remission of sins. The faith that will save is the be- 
lief in Jesus as the Christ, the Son of God. This faith 
comes from the investigation of testimony. 

4. The scope of faith. 

190 



FAITH 



a. It stretches from the cradle to the grave. The 
infant's faith in mother. The pupil's faith in the 
teacher. 

b. It controls the business world. 

c. It makes the home life happy. 

d. It lightens the burdens of life. 

e. It makes the soul happy at the coming of death. 
5. What is the object of faith? "That we might 

have life through his name." Notice that by faith 
only we do not have life; but we may have life, and 
have it more abundantly, if our faith is strong enough 
to lead us to obedience (John 3:14-17; 20:30, 31). 

"To as many as received him, to them he gave 
the power to become the children of God" (John 1: 
12). They are not children of God by faith alone; 
but they have the power to become such after believ- 
ing in His name. 

Faith without works is dead (Jas. 2:17). Faith 
alone makes merely a disciple. We must repent and 
be baptized for the remission of sins (Acts 2:38), 
in order to get into Christ, and be Christians (Gal. 
3:27). 

Faith is a continuous thing. Repentance is faith 
willing; confession is faith speaking; baptism is faith 
acting; prayer is faith communing; and the Christian 
life is faith serving. Hence we are saved by faith as 
a system that leads to the very portals of eternity, 
where it becomes a faith realized (Gal. 2:20; 3:26; 
1 Cor. 13:13; 1 Pet. 1:9). 



13 



191 



XXXVII 



THE DISCOURSE ON MARS' HILL 

(Acts 17:16-34.) 

Introduction. Paul's second missionary journey. 
His traveling companions: Silas, a brother in the 
church at Antioch (Acts 15:22); Luke, "the beloved 
physician " (Col. 4:14; 2 Tim. 4:11; Philem. 24), and 
Timothy, a young preacher (Acts 16:1-3). 

The Macedonian call. The journey to Philippi. 
Conversion of Lydia and the Philippian jailor and 
their respective households. Preaching at Thessalonica 
and Berea. The Jews revolt and Paul journeys to 
Athens alone (Acts 16 and 17). 

The setting (Acts 17:16). The intellectual splen- 
dor of Athens at that time was wonderful. Her uni- 
versities were rapidly filling with students from all over 
the world. Her systems of philosophy were known 
everywhere. Her mathematicians, scientists, philoso- 
phers, painters and sculptors were renowned. Her 
ideal was perfection of physical body. Her religion 
was a polytheism. Every mountain and valley and 
stream and city had its protecting god or goddess. 
Her deities were innumerable; and they were reputed 
to have spoken to men through oracles scattered over 
the entire peninsula. When Paul arrived in the city 

192 



THE DISCOURSE ON MARS' HILL 



his spirit was stirred when he saw the city wholly 
given to idolatry. 

Verse 17. Did he remain quiet and say nothing? 
That was not a characteristic of Paul. He was burn- 
ing with the message of Jesus Christ and Him cruci- 
fied. He went immediately into the market-place and 
began to reason with the people daily; and into the 
synagogues he went and disputed with the Jews. Nat- 
urally, he attracted attention, for his message was 
new; and the market-place was the common meeting- 
place of the people. Paul was bold because he loved 
the ministry of the gospel. 

Verse 18. There were two classes of philosophy com- 
mon at that time. One, known as Epicureanism, taught 
that pleasure and enjoyment were the chief aims of 
life, and that death was the end of existence. This 
system was originated by Epicurus of Athens. The 
other was instituted by Zeno the Stoic, and taught that 
wisdom, dignity and self-sacrifice were the means of 
attaining true happiness in life. This system later 
developed into a severe asceticism. The Stoics had a 
dim conception of future existence. The preaching of 
Paul naturally brought him into an encounter with 
the philosophers. 

Verse 19. From the reading, we presume that they 
brought him by force to the Areopagus, or to Mars' 
Hill. The open place on this hill had always been the 
meeting-place of the Areopagus, the supreme council 
of the Athenians. However, we are more inclined to 
believe that he was brought by the philosophers to this 
meeting-place, rather than to believe that he was 
arrested and brought before the Areopagus. Here, in 
this open place on the hill, surrounded by the philoso- 

193 



SERMON OUTLINES ON ACTS 



phers, and in full view of many of the idols which they 
had erected, he delivers the discourse. 

Verses 20 and 21. These men did not really care 
about his message. All that they wanted was to hear 
some new doctrine; to obtain something which they 
might talk about. The people of Athens, according 
to Luke, were not unlike the people of America to-day. 
They are ready to seize and preach any new religious 
delusion that happens to come along. 

The discourse. Paul, standing in the midst of them, 
began a wonderful sermon on the fatherhood of God 
and the brotherhood of man. It was indeed a sermon 
on 6 i first principles. ' 9 He concludes with an exhor- 
tation to repentance. 

Verse 22. The Athenians were exceedingly relig- 
ious, but not in the right way. Man has never been 
found without a religion. He has always set up a 
moral standard and a religion of his own. The pro- 
pensity to worship is common to mankind wherever 
found. But there is a great distinction between re- 
ligion and Christianity. There are many religions 
known to mankind, but Christianity is the true religion 
because it is a direct revelation from God. All other 
religions are ethical or philosophical, but Christianity 
is a divine revelation. 

The woman who throws her baby into the Ganges 
Eiver to propitiate the anger of the gods is religious, 
but not Christian ; the heathen who kills a human being 
and offers the body as a sacrifice to the sun-god is 
religious, but not Christian. 

Christianity is always spoken of as a Way — and not 
merely a way, but the Way (John 14:5, 6; Acts 18: 
26; Heb. 10:20). Christ is the Way, and the only 

194 



THE DISCOURSE ON MARS' HILL 



Way; no man comes to the Father but through Him 
(Acts 4:12). 

The Athenians were religious. They had their own 
way of doing things; but it did not correspond with 
God's way of doing things. They were like the people 
of Israel (Rom. 10:1-3). They are like many people 
to-day who have substituted their own righteousness 
(right way of doing things) for the righteousness of 
God (God's right way of doing things). This is always 
"the way of Cain." 

Verse 23. In their excessive idolatry they had 
dedicated one altar "TO THE UNKNOWN GOD." 
Paul seized this inscription and made it the theme of 
his discourse. They were worshiping God in ignorance. 
They had no true conception of God, because they only 
had the revelation of nature. Consequently, they set 
up a system of polytheism as a result of their material 
conception of God. 

We must learn to worship with the understanding, 
or according to God's way (1 Cor. 14:15). We can 
only do this by reading our Bibles. 

Verses 24 and 25. The Epicureans taught that 
all matter has been in existence from eternity, which 
eliminated the possibility of a creation. The Stoics 
taught that the gods and the universe have always 
been coexistent. This is a direct blow against both 
systems. Paul sets forth the true God as the Creator 
and Preserver of all things, and teaches them their 
absolute dependence upon Him. Many people to-day 
do not realize to what extent they are dependent upon 
God. We are merely His stewards for an appointed 
time upon earth; and in the last great day we will 
be called upon to give an account of our stewardship. 

195 



SERMON OUTLINES ON ACTS 



Nothing belongs to us; the world and the fullness 
thereof belong to Him. 

Verse 26. This passage, which teaches the Father- 
hood of God and the brotherhood of man, was a death- 
blow to the narrow pride of the Greeks. To them, all 
who were not Greeks were "barbarians." We fail to 
realize the kinship of races to-day. War will never 
cease until the world is taught the brotherhood of 
man. 

Verse 27. He teaches that God is not a material 
being to be worshiped in the form of wood or stone, 
but that He is a spiritual being very near to the human 
family. He sets forth the spiritual presence of God. 

Verse 28. Here also he quotes from Greek poetry. 
Paul was an educated man. This particular quotation 
is taken from the " Phenomena 9 9 of Aratus, a Cilician 
poet. The same words practically are to be found in 
the "Hymn to Zeus/' by Cleanthes, His appeal to 
Greek poetry was a bit of strategy. 

Verse 29. This is somewhat of a summary. Since 
we are the offspring of God, and our spirits are immate- 
rial and eternal, we ought to also regard the Father 
of our spirits as immaterial and eternal, and not as a 
being like unto wood and stone, or some material thing. 
Seneca, the Roman writer, says: "Thou shalt not form 
God of silver and gold. . . . God is near thee; He is 
with thee; He is within." This was a direct argument 
against idolatry. 

Verse 30. God overlooked the sins of the people 
during the days in which no direct revelation had been 
given. But now that Jesus Christ had lived and shown 
the world the true character of the Father, they were 
without excuse. The moral standard of the world, 

396 



THE DISCOURSE ON MARS' HILL 



before the coming of Christ, was far inferior to the 
modern standard of living. But since Christ demon- 
strated perfection of character, the world is expected 
to strive to attain unto that standard. 

Verse 31. In preaching to Jews, Paul always ap- 
proached them through Old Testament prophecy, show- 
ing them how it was fulfilled in Jesus of Nazareth. 
In preaching to Gentiles, who had no conception of 
God, other than the revelation of nature, he invariably 
led up to the resurrection of the dead, Here he points 
forward to the general day of judgment. He proves 
that, as Christ was raised from the dead, so are all 
men to be resurrected. And in that judgment day 
they are to be judged by the moral standard that was 
set in the life of the Master. 

Conclusion. Verses 32-34. Some mocked; some 
procrastinated; some believed. These three classes are 
always in evidence. Some will mock this sermon; 
some will say, "We will hear of this matter again;" 
others will believe and cleave unto Christ. To which 
class do you belong? 



197 



XXXVIII 



REPENTANCE 

(Acts 17:30, 31.) 
HERE is no discussion in the religious world of 



is, however, some misunderstanding as to the meaning 
of the term. Let us study it in the light of its usage 
in the Word. The Bible furnishes some very clear 
illustrations of its meaning. In all the various pas- 
sages where it occurs, the same meaning is conveyed 
by the term. We will study the more important of 
these passages. 

1. Gen. 6 : 5-8. Man had grown extremely wicked 
— so wicked that "it repented the Lord that he 
had made man on the earth. " This is not to be 
construed as if God had conceived regret over a false 
step He had made, as does a man when he perceives he 
has committed an error. It implies a complete change 
of attitude towards the unfaithful race. Heretofore 
He had been long-suffering; from that moment He 
began to plan to bring a flood upon the world of the 
ungodly, saving the only righteous man, Noah, and his 
family. 



2. Ex. 13:17, 18. Why didn't God lead them 
through the land of the Philistines? He knew they 




necessity of repentance. There 



198 



REPENTANCE 



lacked faith; and that, when brought face to face with 
the warlike Philistines, they would likely turn back 
into Egypt. 

3. Ex. 32 : 1-14. The people erect and worship the 
molten calf. The wrath of God. The prayer of Moses 
(vs. 11-14). "The Lord repented of the evil which 
he had thought to do unto his people." This does 
not mean that He regretted His previous resolve to 
destroy them, as His wrath had been just. It means 
that He changed His attitude towards them. Where 
He had hitherto been determined to punish, He was 
now willing to forgive because of the intercession of 
Moses. Again repentance means a complete change 
of attitude. 

4. Jer. 18:7-10. The attitude of God towards a 
nation depends upon its righteousness. In these pas- 
sages, repentance, in each case, means a complete 
change of attitude. 

5. Ps. 110 : 4. Repeated in Heb. 7 : 21. The Lord 
has sworn that Jesus Christ shall be a High Priest 
after the order of Melchizedek, and His attitude will 
not be changed. He has willed it to be so; and the 
resolution will not be changed. 

6. Jer. 4 : 28. The Lord has spoken this and will 
not turn from the decree. Repentance again means 
a complete change of attitude. 

7. Jonah and the Ninevites. This story is recorded 
in the Book of Jonah. Type explained in Matt. 12: 39- 
41. "The people of Nineveh repented at the preaching 
of Jonah.' ' What did they do when they repented? 
They turned from their evil way (Jonah 3:8). Re- 
pentance is a complete turning from the evil way 
(Acts 26:17, 18). 

199 



SERMON OUTLINES ON ACTS 



8. Matt. 27 : 3-5. The attitude of Judas was 
changed. With an open confession of his sin, he 
brought back the thirty pieces of silver. Had he 
obeyed the gospel, he could have been saved. Instead 
of doing that, however, "he went out and hanged 
himself. ' ' 

9. 2 Cor. 7 : 9, 10. Repentance is not godly sor- 
row — but godly sorrow causes repentance. The sorrow 
which a man experiences over his sins causes him to 
turn from the power of Satan unto God. 

10. Rom. 2 : 4. God 's goodness is manifested in the 
giving of His only begotten Son (John 3:16, 17). 
The contemplation of this wonderful display of love 
on the part of God, in spite of the exceeding sinful- 
ness of humanity and the awfulness of sin, causes men 
to turn from their evil ways. 

We are commanded to bring forth "fruits meet 
for repentance'' (Matt. 3:8; Acts 26:20). What are 
some of the fruits of repentance? The truly penitent 
man makes an open confession of his sin (Ps. 51:3, 
4; Matt. 27:3, 4; Luke 15:21). Genuine repentance 
is always accompanied by restitution (Matt. 5:23, 24; 
Luke 19:8). To be genuine, it must result in a new 
life (2 Cor. 5:17). 

What, then, is repentance? A complete turning 
from evil ways to righteousness (Isa. 1:16, 17; Heb. 
6:1). The parable of the prodigal son is a splendid 
example. He went far away from home; spent all 
of his substance in riotous living; became poor and 
wretched; got down so low that he had to go to 
feeding swine, which was the most despicable thing 
that a Jew could do. Finally he came to his senses. 

200 



REPENTANCE 



While sorrowing over his sins, he resolved to arise 
and go back to his father, with an open confession 
of his guilt, and implore the father's forgiveness. He 
put the resolution into effect, and found the father 
waiting to meet him with outstretched arms (Luke 
15: 11-24). 

Why should we repent? Because God commands 
it (Acts 17:30). Because God has warned us time 
and again that, unless we repent, we shall perish 
(Luke 13:2, 3). Because God has been so good to us 
that we ought to show Him our gratitude by lives of 
service (Rom. 2:4; John 3:16). Because, unless we 
are regenerated by the power of the gospel, unless we 
have purified hearts, we can not enter heaven (Ps. 
24:3, 4; Matt. 5:8; 1 Pet. 1:22). 

The fate of the antediluvian world, of Sodom and 
Gomorrah, of Tyre and Sidon, of Babylon and of Jeru- 
salem. These repeated examples of the judgments of 
God should cause every one to repent, and obey Him. 
Hence, we close with the command of Peter, in stating 
the Scriptural terms of pardon (Acts 2:38), 



201 



XXXIX 



THE WAY 

(Acts 18:24-28.) 

IN the New Testament, Christianity is spoken of as 
"the way." Jesus Christ calls it "the way" (Matt. 
7:13, 14). Paul speaks of "the more excellent way" 
(1 Cor. 12:31), and of "the new and living way" 
(Heb. 10:20). Felix, having "more perfect knowl- 
edge of that way// protected Paul from the Jews 
(Acts 24:22). Apollos had been imperfectly in- 
structed in the way of the Lord, so Aquila and Pris- 
cilla "expounded unto him the way of God more per- 
fectly" (Acts 18:24-28). The maiden at Philippi 
cried, "These are the servants of the Most High God, 
who show us the way of salvation" (Acts 16:16-18). 
Peter speaks of "the way of truth" (2 Pet. 2:2). 

Isaiah gave us a prophetic description of this way 
hundreds of years before it was opened up (Isa. 35:8- 
10). John the Baptizer was to cry in the wilderness: 
"Prepare ye the way of the Lord" (Isa. 40:3; Luke 
3:4). And Jesus Christ says: "I am the Way" 
(John 14:6). 

How sad indeed that Christianity has come to be 
looked upon as a system of philosophy, as a succession 
of creeds, or a chaos of dogmas! How sad indeed that 
men have put churchianity above Christianity, causing 

202 



THE WAY 



sectarianism in the religious world, and rending 
asunder the body of Christ! How sad indeed that the 
way, said to be too plain for error (Isa. 35:8), has 
been clouded by the dogmas and traditions of men! 
What a message for a people who plead for a return 
to the way — the primitive conception of Christianity! 
So we study the way under three consecutive head- 
ings. 

1. The description of the way. Before we enter 
the way, we desire to know something about it. 

a. It is a "plain" way (Isa. 35:8). It is too 
simple for error. There is no controversy in the 
religious world regarding the way. Christ is the way. 
All controversy has arisen concerning things about 
the way. An old pilot was asked if he knew all the 
rocks and reefs along the river. "No," he replied, 
"but I know where they are not." Any earnest man 
can find the way and travel in it by taking the Bible 
as his only guide. 

6. It is "the way of holiness" (Isa. 35:8-10). No 
unclean person — that is, no one who has not been 
cleansed by the blood of Christ (1 John 1:7) — shall 
walk therein. The redeemed shall walk therein — not 
the perfect, for that would exclude all mankind and 
leave Jesus alone in the way (Rom. 3 : 23 ; 1 John 1:8; 
Heb. 4:15). Only those who have been redeemed 
through the blood of Christ shall walk in this way 
(Eph. 1:7; Heb. 9:12). 

c. It is the way that leads upward. Christian life 
is a growth (Phil. 3:12-14). Christ states this fact 
in parable (Mark 4:28). We enter the way as 
"babes" in Christ who must be nurtured by the "sin- 

203 



SERMON OUTLINES ON ACTS 



cere milk of the word"; by and by we can stand meat, 
or sound doctrine (1 Cor. 3:1, 2). The downward 
way is pictured in Gal. 5 : 19-21. The upward way is 
pictured in Gal. 5:22, 23, and in 2 Pet. 1:5-11. It 
is the more excellent way of love (1 Cor. 12: 31). 

d. It is a "strait and narrow" way (Matt. 7:13, 
14). Any way that leads upward must be strait and 
narrow. Anything that costs nothing is worth noth- 
ing. A religion which costs nothing is worth nothing. 
That which is worth while can only be attained by 
industry and perseverance. Every way of progress 
is strait and narrow. But, because it is a way of 
progress, it is also a way of joy (Isa. 35:10). It is 
a way of joy because Christ is all in all (Phil. 1:21). 
Knowing the description of the way, we next inquire 
2. How to get in the way. Christ is the way. 
Hence to be in Christ is to be in the way. How does 
a person get into Christ? 

a. By hearing of the death, burial and resurrection 
of Christ — or the gospel (1 Cor. 15:1-4; Rom. 10:17; 
1 Cor. 1:21). 

b. By believing in Christ (Mark 16:16; Matt. 16: 
16; Acts 16:31; Acts 8:37). 

c. By repenting, or turning from the evil way to 
Christ (Jonah 3; Acts 2:38). 

d. By being baptized into Christ (Mark 16 : 16 ; 
Acts 2:38; Gal. 3:27). The members of the church 
at Rome had obeyed "from the heart that form of 
doctrine which had been delivered unto them" (Rom. 
6: 17, 18). What was the doctrine? The death, burial 
and resurrection of Jesus (1 Cor. 15:1-4). Therefore 
the form of the doctrine had to be an action which 
symbolized the death, burial and resurrection of Christ. 

204 



THE WAY 



Baptism is that action (Rom. 6:3-6). As Jesus was 
laid away in 'Joseph's new tomb, and resurrected on 
the third day by the power of God, so the sinner is 
laid away in the watery grave and resurrected to 
walk in newness of life. This is the action by which 
the sinner is made free from sin to become a servant 
of righteousness (Rom. 6:18). 

Once in the way, our next consideration is 

3. How to keep in the way. A way begins at a 
certain point and leads to another point. The way 
of salvation leads from this world to the Father; and 
this way is Christ. It is known as the way of recon- 
ciliation (Rom. 5:10; Eph. 2:16; Col. 1:20). Christ 
suffered and died in order to open up this new and 
living way back to God and heaven (John 14:1-6). 
This end can be gained by faithful continuance in well- 
doing (Rom. 2:7). 

a. By studying the Word (Acts 2:42; 2 Tim. 
2:15). Not preachers only, but every one in Christ, 
should heed this admonition. 

6. By prayer (Acts 2:42; Eph. 6:18; 1 Thess. 5: 
17; Jas. 5:16). 

c. By the communion (Acts 2:42; Matt. 26:26- 
29; 1 Cor. 11:26; Acts 20:7). The purpose of this 
ordinance is to test the loyalty of the Christian (Heb. 
10:25; John 6:53, 54). 

d. By service. A way is to travel over; it is not 
a place in which to go to sleep. We must be constantly 
on the move for fear we be left behind, or wander off 
into some bypath (1 Cor. 16 : 2 ; Jas. 2 : 17) . In the last 
day every man shall be judged according to his works 
(Rev. 20:13; 14:13). To endure unto the end, we 
must constantly have on the whole armor of God. 

205 



SERMON OUTLINES ON ACTS 



To those who have grown old in the way, there is 
sweet peace in the words of Paul (2 Tim. 4:6-8). 
To those who have once traveled in the way, but have 
wandered off into some bypath, we quote Acts 8 : 22 
and 1 John 1:9. To those who have never entered 
the way, the Master is standing with open arms, plead- 
ing for you to come now (Matt. 11: 28-30; Eev. 22: 17; 
2 Cor. 6:2). 



206 



XL 



THE SABBATH OR THE LORD'S DAY— WHICH? 

(Acts 20:7.) 



LTHOUGH there is much controversy upon this 



subject, the Scriptures are very clear when studied 
as a whole. Our discussion of the matter is not to 
perpetuate controversy, but to ascertain the truth. 
Nothing is settled until it is settled right. 

1. The first mention of the seventh day. The eve- 
ning and the morning were the first day (Gen. 1:5). 
The evening and the morning constituted each suc- 
ceeding day. The evening and the morning also con- 
stituted the seventh day. Hence the Jews reckoned a 
day from sunset to sunset. 

We will now study Gen. 2:1-3. This is a case 
of prolepsis, or the joining together of two distant 
events to make it appear as if they happened at the 
same time. God rested in the seventh day of creation, 
thus ending the first week. But He did not sanctify 
the seventh day until the giving of the law on Mount 
Sinai. 

In Gen. 3 : 20 we have another case of prolepsis. 
Adam named his wife Eve when she was created; but 
she was not the mother of a race for several centuries 
following that time. 

14 207 




SERMON OUTLINES ON ACTS 



In Matt. 10 : 2-4 is another case of prolepsis. ' 1 And 
Judas Iscariot, who betrayed him." Matthew wrote 
this over thirty years after the calling of the twelve 
apostles. In this passage, he connects the sending out 
of Judas and the betrayal of Christ by Judas in one 
passage, as if the two events happened at the same 
time; when, in reality, they happened some three years 
apart. 

So, in Gen. 2:2, 3, we read that "he rested on the 
seventh day from the work which he had made. And 
God blessed the seventh day and sanctified it." This 
account was written by Moses hundreds of years after 
the creation. In writing it, Moses connects two distant 
events as if they happened at the same time. God 
rested on the seventh day of the world's existence. 
He sanctified it, or set it apart as a special day, by 
positive law after the Jews were led out of Egyptian 
bondage. Absolutely there is no record of any observ- 
ance of the seventh day during the patriarchal dis- 
pensation. 

2. The setting apart of the seventh day as the Sab- 
bath for the Jews. 

a. Neh. 9 : 13, 14. The Lord came down and made 
known unto them from Mount Sinai His holy Sabbath. 

6. Ex. 20 : 8-11. The giving of the Ten Command- 
ments. We note that they are commanded to "re- 
member" the Sabbath. Evidently they had known 
something about it previous to that time. If so, when? 

c. Exodus 16. The first observance of the seventh 
day as the Sabbath. We can see at a glance, from the 
reading of this chapter, that they had known nothing 
about the Sabbath previously. Here is mentioned a 
period of eight days — or a day of eating meat, fol- 

208 



SABBATH OR LORD'S DAY— WHICH? 



lowed by six days of eating bread, followed by a day 
of rest, the first observance of the Sabbath. On the 
first day of the eight, quails came down "at even" 
and covered the camp, and they ate meat. Then for 
six days they ate bread. And on the following day 
they rested. This is all very plain. This occurred 
about the middle of the second month after they had 
passed the Red Sea. In the following month they 
came to Mount Sinai, where the law was given; and 
the command to observe the Sabbath was written upon 
tables of stone. Hence it was stated, "Remember the 
sabbath day to keep it holy." This was the setting 
apart of the seventh day as the Sabbath, by positive 
written law. 

3. The purpose of observing the Sabbath. 

a. Deut. 5 : 1-3. Here Moses refers to the giving of 
the law and states expressly that the law was not given 
to their fathers, but to those to whom he was talk- 
ing at that time. 

6. Deut. 4:10-13. This covenant consisted of the 
Ten Commandments, written upon tables of stone. 

c. Deut. 5 : 4-22. Here he repeats the covenant. 
Included therein, as one of the Ten Commandments, 
was that of keeping the Sabbath (5: 12-15). 

d. Deut. 5 : 15. The purpose of the Sabbath — that 
they might remember their Egyptian bondage and 
their deliverance therefrom "through the mighty hand 
and stretched-out arm" of God. Hence, as it was to 
commemorate the deliverance of the Jews from Egyp- 
tian bondage, it has no meaning whatever to a Gentile. 

4. The Sabbath was a sign between the Lord and 
one nation — the Jews (Ex. 31:12-17). 

5. The duration of the Sabbath. 

209 



SERMON OUTLINES ON ACTS 



a. Ex. 31 : 16. It was to be a sign between the 
Lord and the Jews "throughout their generations. ' ' 
Whenever this phrase is used, it refers to the days of 
the Jewish dispensation. The Passover was also insti- 
tuted as a feast to be kept forever throughout their 
generations (Ex. 12:3-14). But as the slaying of the 
paschal lamb in Egypt merely pointed forward to the 
slaying of the Lamb of God (John 1:29; 1 Cor. 5:7), 
when Christ had been put to death as a sin-offering for 
all humanity, the significance of the Passover ceased 
and it was no longer observed. A slave is bound to 
iiis master forever — that is, as long as the master lives. 

fe. Hos. 2 : 11. God says that He will cause her 
Sabbaths to cease. If so, when? 

c. Col. 2:13-17. They ceased with the death of 
Christ. 

We summarize the first part of the discourse as fol- 
lows: (a) The Lord blessed the seventh day because 
that was the day on which He rested at creation; (6) 
He sanctified the seventh day, or set it apart as the 
Jewish Sabbath, to commemorate the deliverance of 
the children of Israel out of Egyptian bondage; conse- 
quently, it had no meaning, previous to the passage of 
the Red Sea, whatever; (c) it was a sign between the 
Lord and the children of Israel, and did not affect the 
Gentile world in the least; (d) it was first observed 
while the Israelites were wandering in the wilderness, 
following the first six days of the miraculous supply 
of manna from heaven; (e) its observance was incor- 
porated in statute when the law was given from Mount 
Sinai ; (/) together with the entire old covenant, it was 
nailed to the cross by the death of Christ. 

210 



XLI 



THE SABBATH OR THE LORD'S DAY— WHICH? 

(Concluded.) 

IN this discourse we take up the question of the 
observance of the first day of the week. Some 
contend that Constantine made the change from the 
Sabbath to the first day by imperial edict. History 
proves that Constantine merely issued a decree com- 
pelling the cessation of manual labor on the first day. 
Others maintain that the change was made by the 
Pope. If so, in what year and by what Pope? This 
evidence can not be produced. 

We propose to show that, since the Sabbath was a 
sign between the Lord and the Jews to commemorate 
their deliverance from Egyptian bondage, and had no 
significance to the Gentile world whatever, with the 
passing of the Jewish economy a new day was insti- 
tuted by Scriptural authority for the Chrisitan world 
to keep as a memorial day. 

1. This day in type (Lev. 23:10-12). The first- 
fruit of the harvest was to be waved on the morrow 
after the Sabbath. Christ is the firstfruits of the 
spiritual harvest (1 Cor. 15:22, 23). He became such 
when He was resurrected. Hence it follows that His 
resurrection had to occur on the morrow after the 
Sabbath, or the first day of the week. 

211 



SERMON OUTLINES ON ACTS 



2. This day in prophecy (Ps. 118:22-24). 

a. What is the day which the Lord has made? 
The day in which the stone, rejected by the builders, 
became the head of the corner. 

b. Jesus Christ is the stone and the Jews were the 
builders (Acts 4:10-12; Matt. 21:42; Eph. 2:19, 20). 

c. His rejection was consummated by His resurrec- 
tion from the dead (Mark 8:31). The end of the 
whole matter was when he "rose again." His resur- 
rection is the underlying evidence of Christianity. 

d. By His resurrection He became the head of the 
corner, or the chief corner-stone (Rom. 14:9; 5:18; 1 
Cor. 15:12-19). The entire Christian system depends 
upon the resurrection of Jesus from the tomb. 

e. Hence the day on which He was resurrected was 
the day in which He became the head of the corner, 
and is the day which the Lord has made. What day 
was that? (Mark 16: 9.) The first day of the week. 

3. Jesus arose from the tomb on the first day of 
the week; thus the type becomes reality, and the 
prophecy is fulfilled. This is the day which the Lord 
hath made. 

4. The prominence of the first day of the week in 
the New Testament. 

a. The day in which Jesus arose from the dead 
(Mark 16:9). 

6. On the same day He appeared unto Mary 
Magdalene, and unto the two, and unto the eleven 
disciples while they sat at meat (Mark 16 ; Luke 24 ; 
John 20). 

c. One week later He appeared unto the twelve and 
convinced Thomas that He was the risen Christ (John 
20:26-29). 

212 



SABBATH OR LORD'S DAY— WHICH? 



d. Seven weeks later the Holy Spirit descended 
and the church was established on the first day of the 
week (Acts 2). 

e. The early disciples met on the first day of the 
week for the Lord's Supper and preaching of the gos- 
pel (Acts 20:7). As this was the custom of the early 
Christians, under direct guidance of the apostles, it 
should be the universal custom to-day. 

/. Paul tells us not to neglect this worship (Heb. 
10:25). 

g. The offering was also included in the regular 
worship of the first day (1 Cor. 16:1, 2). 

h. John received his wonderful revelation on the 
isle of Patmos on the first day of the week, or the 
Lord's Day (Rev. 1: 10). 

5. What is it called? As it is the day which the 
Lord hath made, it should be called the Lord's Day 
(Rev. 1:10). 

Conclusion. The Sabbath was a type or shadow 
of the Lord's Day (Col. 2:16, 17). As the Sabbath 
was commemorative of the deliverance of the children 
of Israel from Egyptian bondage, so the Lord's Day 
is a memorial of the deliverance of mankind from the 
bondage of sin by the resurrection of Christ. 

The Sabbath was a day of rest. The Lord's Day is 
a day of worship. It is a day dedicated to the wor- 
ship of the Lord, and should not be desecrated by idle 
pleasures and pursuits. 



213 



XLII 



THE COMMUNION 

(Acts 20:7.) 

JESUS the Christ is the center of the entire Christian 
system. Everything previous to Christ pointed for- 
ward to Him in type and prophecy. Everything since 
Christ points back to Him. 

The ordinance of baptism is placed at the entrance 
of the kingdom to show forth His death, burial and 
resurrection (Rom. 6:3-5; Col. 2:12). We observe 
the first day of the week in memory of His resurrec- 
tion (Mark 16:9; Acts 20:7). In the same manner 
as we celebrate the Fourth of July in memory of the 
independence of the United States, so we keep the 
first day of the week, or the Lord's Day (Rev. 1:10), 
in honor of the resurrection of our Saviour. We ob- 
serve the Lord's Supper on the first day of the week 
to show forth his death and suffering until He comes 
again (1 Cor. 11:26). It is an ordinance placed 
within the kingdom to test the loyalty of the con- 
verted (Heb. 10:25). In this sermon we desire to 
give particular attention to the teachings of Christ and 
the apostles regarding this institution. 

1. What is the significance of the institution? 
a. It has a symbolical meaning. Jesus said, "This 
is my body," and again, "This is my blood" (Matt. 

214 



THE COMMUNION 



26:26-29). Is this statement to be accepted as literal 
or symbolical? 

Jesus is the greatest teacher the world has ever 
known. His greatness is founded upon His very sim- 
plicity. By every-day illustrations, He taught deep 
and profound truth. He compared the kingdom to a 
field (Matt. 13:1-30), saying: "The seed is the word 
of God" (Luke 8:11). He said, "I am the way," 
and again, "I am the door" (John 14:6; 10:9). He 
said to Peter: "Get thee behind me, Satan" (Matt. 
16:23). He said: "I am the vine and ye are the 
branches" (John 15:5). None of these statements are 
to be accepted literally, but figuratively instead. 

The Jews, even the apostles, could not comprehend 
the spiritual truths which He uttered. When He said 
to Nicodemus, "Except a man be born again, he can- 
not see the Mngdom of God," the latter did not under- 
stand what He meant (John 3:3-5). The Jews were 
looking for Him to establish an earthly kingdom that 
would free them from Eoman supremacy, and rival 
the glory of the ancient kingdom of Solomon (Matt. 
18:1-4; Luke 19:11; Acts 1:6). The apostles even 
contended among themselves as to which of them 
would be greatest in this kingdom (Luke 22 : 24) . 
And when He tried to show them that this kingdom 
would be spiritual, instead of material, they could not 
comprehend (Luke 17:20, 21; John 18:36). "When 
He spoke to them of His resurrection, they thought 
He was speaking of the temple at Jerusalem (John 
2:19-21). Many of them turned back and walked 
with Him no more, when He tried to turn their atten- 
tion from loaves and fishes to "the bread of life" 
(John 6:26-66). 

215 



SERMON OUTLINES ON ACTS 



When Jesus said to His disciples, "This is my 
body," and "This is my blood/ ' He spoke figuratively 
— not literally. The bread symbolizes His body, and 
the wine symbolizes His blood. This was at the insti- 
tution of the Lord's Supper (Matt. 26:26-29). At 
the same time He said He would not drink the fruit 
of the vine with them until that day in which He 
would drink it anew with them in the kingdom. To 
what did He refer? The kingdom came with power on 
Pentecost (Mark 9:1; Acts 2: 1-4). On that day, and 
the days following, the apostles and early Christians 
"continued stedfastly in the breaking of bread " 
(Acts 2:42). This had reference to the Lord's Sup- 
per, in which He drank anew with them in the 
Father's kingdom. We know that they did not drink 
with Him literally, but in spirit. And to-day we do 
not eat the literal body and drink the literal blood of 
Christ, but we partake of the loaf and wine, which 
symbolize that body and that blood; and in so doing 
we eat and drink with Him in spirit. 

b. It is a positive representation of the one body. 
There were twelve loaves of shewbread, one for each 
of the twelve tribes of Israel; but there is only one 
loaf in the Lord's Supper, symbolizing the one body 
of Christ. The one loaf is a silent, convincing sermon 
on Christian unity. It is a constant reminder that 
Jesus Christ established only one body, or church. 
Jesus said there would be one fold and one shepherd 
(John 10:16). The Master prayed for the unity of 
Christians (John 17:20, 21), in order that the world 
may be convinced that He is the Son of God. Paul 
condemns division and partyism (1 Cor. 1:10-13; 3:2- 
5). He shows that sectarianism is an evidence of 

216 



THE COMMUNION 



carnality. The church is the body of Christ (Col. 
1:18). There is but one body; consequently but one 
true church, Christ's church (Matt. 16:18). This 
unity is expressed in Eph. 4 : 4-6. The one loaf repre- 
sents the one body of Christ. 

There is distinction between union and unity. 
Prior to the Civil War, the States of this nation were 
joined together in a union, or federation; but there 
was little unity in the nation until the problem of 
State sovereignty was settled forever. We plead for 
the unity of Christians, that they may all be one, 
as Christ and the Father are one (John 17:21). Such 
a relationship could not exist in a union, or federation, 
of all denominations, in which each denomination 
would retain its identity. This must be a relationship 
that would tear down denominational walls, submerge 
all partyism in Christ, and merge all disciples of 
Christ into the one body, with no name but the name 
of Christ, no authority but the revealed will of Christ, 
no creed but personal belief in the divinity of Christ: 
making them one in faith, purpose and practice, even 
as He and the Father are one. And the one loaf is 
a silent, convincing plea for the organic unity of the 
one body of Christ. 

2. How often should the institution be observed? 

a. From type. The table of shewbread of the old 
tabernacle is a type of the communion service of the 
church. The shewbread was set in order on each Sab- 
bath. But the Sabbath, which commemorated the de- 
liverance of Israel from Egyptian bondage (Deut. 
5: 15), is a type of the Lord's Day, or the resurrection 
day of Jesus, in which the world was delivered from 
the bondage of sin (Col. 2:16, 17). It follows, there- 

217 



SERMON OUTLINES ON ACTS 



fore, that the Lord's Supper should be set in order 
on each first day of the week (Acts 20: 7). 

6. From apostolic precedent (Acts 20:7). Here 
we have the precedent set by the early churches. The 
first Christians came together upon the first day of 
the week to break bread, after which they listened 
to the preaching of the gospel. The breaking of bread 
was the primary reason for their coming together, and 
the sermon was the secondary matter. The worship 
of the primitive church centered in and around the 
communion service, all other matters having been sec- 
ondary in importance ; and so should it be to-day. The 
primary purpose for our assembling together on the 
first day of the week is not the school, nor the song 
service, nor the sermon, but the communion of the 
body and blood of our Lord. 

We keep the first day of the week in honor of His 
resurrection (Mark 16:9). All of His appearances, 
during the interval between His resurrection and ascen- 
sion, were on the first day of the week. The Spirit 
descended and the church was established on the first 
day of the week (Acts 2). The early Christians met 
for worship, consisting of the Lord's Supper, the 
offering and the exhortation, upon the first day of 
the week (Acts 20:7; 1 Cor. 16:2). This is the great 
memorial day of the Christian world — the Lord's Day 
(Eev. 1:10). 

"Will not the frequency of observing the institution 
destroy its solemnity? Not in the least. We might 
as well argue that the frequency of prayer and medi- 
tation would destroy their helpfulness. The regular 
observance of the Lord's Day becomes necessary to the 
spiritual fervor of the Christian. The church at Cor- 

218 



THE COMMUNION 



inth had desecrated the communion (1 Cor. 11:17- 
29), for which reason they had become spiritually 
sick (1 Cor. 11:30). Those who neglect the assem- 
bling of themselves together, in all churches of Christ, 
are those who are spiritually weak (Heb. 10: 25). The 
faithful observance of the Lord's Supper is necessary 
to keep kindled the fires of devotion. It is made a 
positive prerequisite of ultimate salvation (John 6: 
53, 54). 

3. Who should participate in the observance of the 
institution? 

Only those who are in Christ (Acts 2:41, 42). 
Only those who are in the kingdom (Matt. 26:29). 
God gave His Son to die freely for all (John 3:16, 
17), but only those who accept the gift, by complying 
with the terms of pardon (Acts 2:38), can enjoy the 
benefits of the gift (Heb. 5:9). Christianity is an 
individual matter. Salvation is an individual matter 
The call is to the world, but "whosoever will may 
come" (Rev. 22:17). So the communion is an indi- 
vidual act of worship. Each Christian must partake 
for himself, thereby communing with Christ. Chris- 
tians do not commune with each other; but each Chris- 
tian must examine himself, as he communes with 
Christ (1 Cor. 10:16; 11:28). However, it is the 
Lord's table; and, being such, no human being has the 
power to invite nor debar. Neither do we have any 
right to judge as to the fitness of others (1 Cor. 11: 
29-32). 

4. What is the purpose of the institution? (1 Cor. 
11:26.) 

a. Retrospective: to show forth the Lord's death. 
As the loaf is broken, the Christian sees in his mind 

219 



SERMON OUTLINES ON ACTS 



the vision of the cross, of the body broken and the 
blood shed for his redemption. We celebrate the birth- 
days of great men in the social and political world; 
but this is the only instance in which the death of an 
individual is remembered regularly and in due form. 
However, the Christian system depended upon the 
shedding of the blood of Christ, and His resurrection 
from the dead. Everything under the old pointed 
forward in type to the great transactions of the cross; 
and everything under the new points back to them. 
So we observe the memorial of His death, because it 
opened up the way of reconciliation, offered salvation 
to a lost world, and laid the foundation for our bright- 
est hopes in this world and the world to come (Bph. 
1:7; Heb. 2:9-15; 9:12-22). 

b. Prospective: to show forth the Lord's death until 
He comes again. Many statements are to be found in 
the New Testament pointing forward to the return of 
our Lord (John 5:28, 29; 14:1-3; Acts 1:9-11; 1 
Thess. 4:13-18; 2 Thess. 1:7-9; 2 Pet. 3:4-10). The 
Lord's Supper is a constant reminder of the fact that 
our Lord has promised to return at the time of the 
restitution of all things (Acts 4:19-21). 

The spirituality of a congregation can be measured 
by its fidelity to this institution of our King. We 
are making a great mistake in not training our chil- 
dren to realize the significance and importance of the 
ordinance. May we awaken to our responsibility along 
this line! 



220 



XLHI 



THE ELDERSHIP 

(Acts 20:17-38.) 

THERE is no room for improvement upon God's 
arrangement of things, neither can there be any 
change from His arrangement without disaster. His 
arrangement for the management of the church is 
simple and perfect; and all changes from that arrange- 
ment have resulted in disaster and disintegration. 

As the one body of Christ (Eph. 4:4), the church 
is a spiritual institution (John 18:36), under the 
absolute authority of Christ (Matt. 28:18; 1 Cor. 15: 
24-26; Eph. 1:22, 23; Col. 1:18). His will, as 
revealed in the New Testament canon, is the rule of 
faith and practice for the citizenship of His kingdom 
(2 Cor. 5:18, 19; 2 Tim. 3:15-17). 

When repentant believers were immersed into 
Christ and came together for worship, they constituted 
the church in each community (Acts 2:37-47). These 
local congregations were called "churches of Christ" 
(Rom. 16:16). The apostolic ministry, however, not 
only included teaching and baptizing (Matt. 28:18- 
20), but also "the care of all the churches" established 
(2 Cor. 11:28). Hence we find the apostles and evan- 
gelists visiting the different congregations previously 
established, for the purpose of "setting them in order" 

221 



SERMON OUTLINES ON ACTS 



(Tit. 1:5). This particular work consisted in ordain- 
ing elders and deacons in every congregation. It is 
the purpose of this discourse to make a thorough inves- 
tigation of the important things pertaining to the elder- 
ship. 

1. By whom selected? The apostles were clothed 
with the authority of the Spirit. Their words and 
actions have been put on record as divine examples 
for all future ages. They were the personal repre- 
sentatives of Christ, and their judgment, having been 
that of the Spirit, would have been infallible (Acts 
6:3). Hence it becomes significant that the apostles 
refused to select either the elders or deacons them- 
selves, but left the matter to the judgment of the con- 
gregation. This example destroys forever any author- 
ity claimed by a conference, synod, association, or 
church council, over local congregations. It vests in 
each congregation the power to oversee its own busi- 
ness. It was absolutely congregational action that the 
apostles commanded. Hence we search in vain for any 
precedent in the New Testament that would indicate 
any authority superior to that of the local congrega- 
tion, each congregation having been subject to the will 
of Christ, as revealed by the Spirit through the apos- 
tles. This is the divine plan, and all additions thereto, 
modifications, or subtractions therefrom, are of human 
origin, and will result in disaster. 

2. How selected? This matter is nowhere outlined 
in the New Testament. Hence it is left to the law of 
expediency. Probably the simplest way would be to 
have each congregation appoint a nominating commit- 
tee. A day should be set aside, usually the first Lord's 

222 



THE ELDERSHIP 



Day of the year, to attend to this business. Have 
three services on this day. Elect the officers at the 
morning hour, ordain them in the proper way at the 
afternoon service, and conduct the evening evangelistic 
service in the usual manner. The entire day should be 
given to prayer, fasting and ordination. Let this day 
be thoroughly advertised, so that every member will 
be present. Nothing should be done in a corner, or by 
a faction, or in the spirit of partisanship. When the 
nominations are made by the committee at the morning 
service, let the final vote be taken by ballot, in case 
there might be danger of any dissension. Let every- 
thing be done decently and in order. 

The Holy Spirit came on Pentecost to abide with 
the church forever (John 14:16, 17). Consequently 
the Holy Spirit, acting through the instructions of the 
Word, is said to guide the congregations in their 
selection of overseers to feed the different flocks of God 
(Acts 20:28). Likewise, the officers, themselves, 
should feel their responsibility as divinely appointed 
representatives of the Holy Spirit. 

3. Number of elders. This depends altogether upon 
the number of men qualified for the office. The early 
churches usually had a plurality of elders (Acts 14: 
23; 15:4; 20: 17). If there are several men in a con- 
gregation who meet the Scriptural qualifications, select 
several elders accordingly, as there is usually plenty of 
work for them to do. If there is only one man qual- 
ified, have only one elder. If there is no man that 
is qualified in every respect, have no elders. A bishop 
must be blameless, as a steward of God. An elder of 
questionable character will ruin the cause of Christ in 
any community. 

is 223 



SERMON OUTLINES ON ACTS 



4. Term of office. This is also left to the judgment 
of the local congregation. Our experience has been 
that elders should never be selected for more than two 
years. Sometimes a one-year term is preferable. This 
allows ample opportunity to quietly make a change in 
the eldership, in case a man previously selected should 
prove incapable or unworthy of the office. 

5. Qualifications (1 Tim. 3:1-7; Tit. 1:5-9). 

a. "A bishop must be blameless," or a man against 
whom no evil charge can be sustained. 

b. "The husband of one wife." Polygamy is an evil 
under the law of Christ. In listing the common sins 
of humanity that will damn the soul, adultery invari- 
ably heads the list in the teachings of Christ and the 
apostles. In this connection, a word should be spoken 
concerning legalized adultery. While divorce is allow- 
able under the civil law, it is expressly forbidden 
under the law of Christ (Matt. 5:32; 19:9). More 
rigorous discipline should be exercised by local con- 
gregations in counteracting this growing evil. 

c. "Vigilant/ 9 or watchful over the entire flock. 

d. "Sober," or a man of good judgment. 

e. "Of good behavior," conducting himself cour- 
teously and politely at all times. 

/. "Given to hospitality," or absolutely charitable 
and unselfish. 

g. "Apt to teach." He should have an accurate 
knowledge of the word of God, as well as the ability 
to communicate that knowledge to the flock. 

h. "Not given to wine." He should not indulge in 
intoxicating liquors. 

i. "No striker." He should not be quarrelsome, but 
a lover of peace. 

224 



THE ELDERSHIP 



j. "Not greedy of filthy lucre." He should not 
gain money by questionable means. A covetous man 
is least qualified of all for the eldership. 

k. "Patient." He should be distinguished by gen- 
tleness of character. 

I. "Not a brawler/' or a person disposed to settle 
difficulties by physical force. 

m. "Not covetous/' for "the love of money is the 
root of all evil." We fear this qualification, if applied, 
would remove many elders of modern congregations. 

n. "One that ruleth well his own house, having 
his children in subjection with all gravity." This 
does not imply that a man must have a family in 
order to be a bishop, else Peter and Paul would have 
been excluded from the eldership (Acts 20:31; 1 Pet. 
5:1). But, if he does have a family, he must be 
capable of governing it. The man who can not rule 
his own house is not qualified to exercise discipline 
in the church of God. 

o. "Not a novice." He must not be a new con- 
vert, but a man experienced in the Lord's work. 

p. "Moreover, he must have a good report of them 
who are without," or influence among those who are 
not Christians. 

6. Titles. Different titles are ascribed to this class 
of officers, indicating their various duties. 

a. They are called "elders" (Acts 20:17) because 
of their seniority, resulting in superior wisdom and 
experience. 

b. They are called "bishops," or "overseers" (1 
Tim. 3:2; Acts 20:28), because it is their duty to 
superintend all the affairs of their respective congrega- 
tions. 

225 



SERMON OUTLINES ON ACTS 



c. They are called "pastors," or "shepherds" 
(Eph. 4:11), because they are required to exercise a 
shepherd's care and protection over their respective 
flocks, Christ being the chief shepherd of the flock 
universal (John 10:16; 1 Pet. 5:4). 

d. They are called "teachers" because they are re- 
quired to instruct their congregations in the word of 
God (Eph. 4:11, 12; 1 Tim. 3:2; Tit. 1:9). Those 
elders who give all their time to the ministry of the 
Word (Acts 6:4; 1 Tim. 5:17) are called "ministers" 
or "evangelists" (Eph. 4:11; 2 Tim. 4:5). Paul 
exercised the duties of the eldership during his three 
years' sojourn in Ephesus (Acts 20:31). Peter 
speaks of himself as an elder (1 Pet. 5:1). We find 
no high-sounding titles in the New Testament. No 
minister has any authority to wear the title of "Rev- 
erend." The word is used only once in the Bible, and, 
in that instance, with reference to God (Ps. 111:9). 
If the apostles accepted no ecclesiastical titles, how 
can a self-constituted clergy presume to do so with 
impunity ? 

7. Duties. 

a. As pastors, to exercise a constant watchcare over 
the spiritual interests of their flocks. This includes 
the protection of their "flocks by night " (Luke 2:8) 
from revelings that war against the soul (1 Pet. 2: 11) ; 
also protection of their flocks by day from unworthy 
preachers and false teachers (Acts 20:28-35). Such 
duties necessitate a knowledge of the Word. 

b. As overseers, to maintain discipline in the local 
congregations, and see that all things are done in good 
order. This usually has reference to private advice to 
unruly members. However, it may include public re- 

226 



THE ELDERSHIP 



buke (1 Tim. 5:20). And in extreme cases, which 
will not be corrected by private advice, discipline may 
be exercised to the extent of exclusion from the fellow- 
ship of the church (1 Cor. 5:11-13; 2 Thess. 3:6; 1 
Tim. 1:20). Exclusion is the severest step in dis- 
cipline. It does not imply separation from Christ, but 
exclusion from the fellowship of the congregation. 
Exclusion is intended to reform and save the erring 
member (2 Cor. 13:10); and the excluded party 
must not be regarded as an apostate, but as an erring 
brother (2 Tim. 2:24-26). 

c. As teachers, to feed the flocks with meat, or 
sound doctrine (1 Cor. 3:2; Heb. 5:14; Tit. 1:9; 
2:1), that they may be able to give a reason for the 
hope that lies within them (1 Pet. 3:15). The best 
means of protection against modern religious delusions 
is a knowledge of the scheme of redemption. Preach- 
ing is teaching, and teaching is preaching. The first 
element of evangelism is that of instruction (Matt. 
28: 19). Paul's charge to the elders at Ephesus should 
be constantly kept in mind (Acts 20: 17-35). 

8. Relationship between the eldership and the con- 
gregation. The elders have no authority outside of 
that vested in them by the New Testament. They 
are to assume the duties of the office willingly, and 
not for any material gain; neither are they to exercise 
the functions of the office in a lordly manner, but as 
examples to the flock (1 Pet. 5:1-4). Consequently, 
they must first take heed to themselves, and secon- 
darily to the flock (Acts 20:28). In return, they 
should receive the obedience and esteem of their con- 
gregation, as long as they faithfully discharge the 
duties of the office (1 Thess. 5:12, 13; Heb. 13: 7). 

227 



SERMON OUTLINES ON ACTS 



Especially are the teaching elders worthy of respect 
(1 Tim. 5 : 17). In fact, all of them should be esteemed 
most highly because they will be held responsible to a 
great extent for the spiritual welfare of their flocks 
(Tit. 1:7; Heb. 13:17; 1 Pet. 5:4). 

In a later sermon, devoted to the diaconate, we will 
discuss the ordination of officers. 

For the present, we wish to say that Scriptural 
teaching is badly needed from the pulpit, regarding 
the eldership. Too frequently the office is given to 
unworthy men, to men of wealth and social distinc- 
tion, rather than men who are humble and godlike ; 
and too frequently the responsibility is undertaken 
without any realization of its real import. We have 
too many elders in name only. A general awakening 
of the eldership to their responsibility as stewards of 
God would lift many congregations out of the pollu- 
tions of hypocrisy, as well as the rut of indifference 
and internal corruption. 



228 



XLIV 



PAUL BEFORE FELIX 

(Acts 24.) 

ACTS 21. Paul's return to Jerusalem. He is be- 
sought to tarry in Philip's house at Caesarea, but 
declares his determination to preach the gospel in 
Jerusalem. He goes to Jerusalem, is seized by the 
Jews, and makes his defense before them (Acts 22), 
but escapes scourging because he is a Soman citizen. 

Acts 23. He is brought before the Jewish council. 
The uproar between the Pharisees and Sadducees. 
His heavenly vision. The forty men bind themselves 
in a conspiracy to kill him. But the chief captain, 
Claudius Lysias, is warned, and sends Paul away by 
night to Cassarea. 

Acts 24. Five days following, the high priest and 
elders come down to Caesarea to try him before Felix, 
the governor. They bring with them a lawyer, Ter- 
tullus, to prosecute the case. After a statement of the 
accusation by Tertullus, Paul defends himself in his 
usual logical manner (vs. 10-21 inclusive). Felix, who 
already has some knowledge of the claims of Chris- 
tianity, defers judgment until the arrival of Lysias 
from Jerusalem (vs. 22, 23). Thus the way is opened 
for Paul's personal message to the governor, with its 
ringing tones of sincerity, accusation and conviction. 

229 



SERMON OUTLINES ON ACTS 



1. The setting. Several days later, Felix and his 
wife, Drusilla, whom he has stolen from another man 
Azizus, the king of Emesa), while seated in the 
marble palace of Csesarea happen to drift into a con- 
versation regarding the noted prisoner. The result 
is that Felix orders him brought up from the guard- 
room to tell them more about the faith in Christ (v. 24). 
Clank, clank drags the chain up the marble stairway, 
and Paul walks into their presence, the stench of the 
prison emanating from his clothes, a little man only 
about sixty years old, but looking as if he might be 
eighty. He bows courteously to the governor and the 
beautiful woman by his side. At their request, he 
begins to present the first principles of the faith. Note 
his tactful and logical introduction. 

What an opportunity to show off his oratorical 
ability! He might have orated about Greek culture, 
or the injustice of Roman taxation, or the ancient 
mythologies, or the magnificence of the Acropolis, or 
the prison life at Philippi. No public speaker ever 
had better opportunity to display his ability! But 
Paul realizes his great responsibility to God (1 Cor. 
9:16). Here are a man and woman living in sin, 
and he may never have another opportunity to talk to 
them about the things of eternity. Paul never allowed 
such an opportunity to pass by unembraced. 

When the ministry as a whole to-day realize their 
responsibility in the sight of God, there will follow the 
greatest period of evangelism the world has ever 
known. Preaching and lecturing are two different 
provinces of activity. The man who lectures should 
go on the platform where he belongs! The man who 
preaches should stay in the pulpit! Only the man 

230 



PAUL BEFORE FELIX 



who has a deep interest in the salvation of humanity 
is really fit for the ministry of the gospel. 

2. The message (v. 25). It centered about three 
great phases of the Christian life. 

a. Righteousness, or doing the will of God. This 
term includes even more than morality. It also in- 
cludes obedience. Jesus was baptized in the Jordan, 
not because He had committed sin (Heb. 4:15; 1 
John 3:5), but in order to do the will of God (Matt. 
3:15), and set the example for mankind. An indi- 
vidual may be moral, as Cornelius; but he can not be 
righteous until he does the will of God implicitly, as 
did Cornelius in obeying the gospel and becoming a 
Christian (Acts 10). The entire doctrine of Christ is 
the "word of righteousness" (Heb. 5:12-14). It 
includes everything whereby the sinner is justified and 
reconciled to God (Eom. 5:9, 10; Col. 1:19-23; Mark 
16 : 16 ; Acts 2 : 37-40 ; Gal. 3 : 26-29) . The will of God 
towards man is revealed in the gospel of His Son 
(John 3:16, 17; 14:6-9; Kom. 4:13; 2 Cor. 5:17-21). 
Hence the gospel is called the "law of righteousness" 
(Rom. 9:31). When Paul reasoned of righteousness, 
he preached the facts of the gospel (1 Cor. 15:1-4), 
and stated the commands of the gospel (Mark 16 : 16 ; 
Acts 2:38), urging obedience to the will of God. 

b. Temperance, or the crucifixion of the lusts of 
the flesh (Gal. 2:20; 5:19-24). This related par- 
ticularly to the Christian life. It was a terrible blow 
to Felix, who was at that very time living in adultery. 

c. Judgment to come (Rom. 14:10-12; 2 Cor. 5:10, 
11). Paul usually closed his arguments by referring 
to the resurrection of Jesus, as positive evidence of 
the general resurrection and judgment of all mankind 

231 



SERMON OUTLINES ON ACTS 



(Acts 17:30, 31; 1 Cor. 15:12-26). By this time he 
has reached the climax of his message. He is now 
portraying the wrath of God to be visited upon the 
world of the ungodly (2 Thess. 1:7-9; 1 Pet. 4:17-19; 
2 Pet. 2:9-14; 3:3-10). 

3. The effect (v. 25) . Felix "trembles" before Paul's 
burning eloquence, yet delays his repentance. Drusilla 
becomes an irreconcilable enemy. Why does Felix pro- 
crastinate? Why does he order Paul back to the 
guard-room ? 

a. . He does not want to give up his vices. He can 
not give up his adulterous companionship with Dru- 
silla. How many to-day are married to the pleasures 
and lusts of the world ! They can not expect to retain 
these pet sins, and continue to gratify carnal desires, 
and get to heaven! They must surrender to Christ. 
For this reason they continue to procrastinate. 

b. He is very busy with affairs of state. Many 
people get so busy with temporal pursuits that they 
have no time for Christ. Too busy with law, with 
politics, with medicine, with science! This is an age 
of commercialism. The world in general is pursuing 
the quest of wealth. The church is putting a com- 
mercial value on everything. Eeal estate, stocks and 
bonds, bank accounts, mortgages, memorandum books, 
business, business, business! No time for Christ! 
Consequently, those who are slaves of commercialism 
are waiting for a more convenient season. 

c. He can not give up the honors of the world. 
He can not give up the governorship of a Soman prov- 
ince to become a follower of the lowly Nazarene, a 
member of that sect everywhere persecuted (Acts 
28:22). Hundreds of people have bartered their 

232 



PAUL BEFORE FELIX 



souls for political power. Hundreds have sacrificed all 
hopes of heaven for social distinction. Even ministers 
of the gospel have sacrificed the primitive faith, and 
are catering to denominationalism, in order to achieve 
distinction, and gain the flattery of the masses. 

But death is the leveler of all ranks. In death, 
appetite, lust, wealth, popularity, all temporal things, 
pass away. Why will you sacrifice redemption, immor- 
tality and eternal life — things that are eternal — for 
the gratification of temporal ambition? Why not 
break down all barriers and accept Jesus Christ now 9 ! 
(2 Cor. 6:2). 

We note, in conclusion, how the three earthly rulers 
before whom Paul pleaded his case, regarded his mes- 
sage. 

Felix said: "Go thy way for this time; when I 
have a convenient season, I will call for thee" (Acts 
24:25). But that convenient season never came, and 
Felix sank deeper and deeper into iniquity. 

Festus said: "Paul, thou art beside thyself; much 
learning doth make thee mad" (Acts 26:24). Al- 
though more honorable in his dealings than Felix, 
he viewed the story as the superstition of a fanatic. 

Agrippa said: "Almost thou persuadest me to be a 
Christian" (Acts 26:28). But he was never altogether 
persuaded, and never any nearer God. 

Are you procrastinating? Are you, in spirit 
ordering the apostle back to the guard-room? Then, 
listen to the warnings of God (Matt. 6 : 33 ; Luke 
12:19-21; Jas. 4:13, 14). Hell will be populated 
with the victims of procrastination. Be not almost, but 
altogether, persuaded, now, to own Jesus as your Christ. 

233 



XLV 



CONSCIENCE 

(Acts 26 : 9.) 

MEN have attempted in vain to define this term 
explicitly. Psychology has even been unable to 
compound a definition that would stand the test under 
all circumstances. Although we can not understand 
just to what extent conscience abides in the spiritual 
man, nor formulate a statement that would compre- 
hend within itself all of its varied activities, yet there 
are several things which we can and do know about 
the term. It is the purpose of this discourse to 
elucidate the facts that have already been ascertained. 

The principal question for consideration is: To 
what extent can human conscience be depended upon 
as a guide in religious faith and practice? Can con- 
science be interpreted as the oracle of God? Is it 
"that spark of celestial fire" within man that is 
infallibly right under all circumstances? Or is human 
conscience liable to error? If infallible, it is reliable; 
if not infallible, it is not reliable under all circum- 
stances. It is exceedingly important that we study 
this matter, as there is much confusion in the popular 
mind regarding it. 

1. Man is by nature a dual being, Robert Louis 
Stevenson disclosed no new fact in "Dr. Jekyll and 

234 



CONSCIENCE 



Mr. Hyde"; he merely stated a principle as old as 
the Bible itself. Man has both a carnal and a spiritual 
mind (Rom. 8:5-7). The carnal mind is not subject 
to the law of God; the purely carnal mind, if such 
a thing were possible in man, could not be subject to 
divine law. It would do no good to read the Ten 
Commandments to a horse, or preach the gospel to a 
cow, as neither could be subject to divine law. But as 
we know of no person absolutely carnally minded, or 
totally depraved, we know of no man that is not sub- 
ject to some form of divine law. 

The spiritual mind is subject to the law of God. 
It is capable of interpreting and applying law. Con- 
science is that factor of the spiritual mind which ap- 
plies law to individual conduct. Hence it follows that 
conscience will apply law according to previous train- 
ing. Therefore, if imperfectly educated, it is liable 
to error. 

The carnal mind produces carnal propensities-, the 
spiritual mind produces spiritual propensities. Paul 
calls the former the law of his members, and the latter 
the law of his mind, describing the warfare that is 
constantly going on between the two forces within 
him (Rom. 7:21-23). He speaks of the physical as 
the "outward" man; and of the spiritual, as the 
"inward" man (1 Cor. 4:16). Conscience is an attri- 
bute of the inward man. 

2. Conscience is superior to human law. It is a 
higher law than the Magna Charta, or the Constitu- 
tion of the United States. A man may refuse to obey 
civil law when it conflicts with the dictates of his con- 
science, and not incur the displeasure of God. All 
human law contains more or less of error; judicial 

235 



SERMON OUTLINES ON ACTS 



decisions more often look at the technical than the 
moral side of an issue. Consequently, human law is 
liable, at times, to sink to a very low standard morally. 
The highest moral standard in human law is attained 
among those nations which have applied the ethical 
principles of the teachings of Christ and woven them 
into their systems of law. 

When Daniel was forbidden to pray, he disobeyed 
the edict and prayed according as his conscience dic- 
tated (Dan. 6). The apostles disobeyed the Jewish 
Sanhedrin because conscience told them to preach 
Jesus Christ as they had been commanded (Acts 4 
and 5). This nation was founded upon the principle 
of religious freedom, and only under such conditions 
could primitive Christianity ever have been restored. 
Such a propaganda would have been crushed in its 
infancy by ecclesiastical authority, had it been inaugu- 
rated on the old continent. 

No matter how many times a man may be acquitted 
in human courts, if he is guilty of crime, conscience 
will convict him and sometimes drive him to confes- 
sion, or suicide. We have several instances in the 
divine record wherein conscience has created remorse, 
sometimes leading to self-destruction (1 Sam. 24:5; 
John 8:1-11; Matt. 26:69-75; Matt. 27:1-5). No 
matter how much of a hypocritical mask a man may 
wear before the world, his conscience convicts him 
inwardly of sin. Conscience is of a higher order than 
human law. 

3. Conscience is supreme among heathen nations. 
It is the supreme moral law for people who have 
no positive revelation, but who have established sys- 
tems of natural religion. 

236 



CONSCIENCE 



Man has never been found without a religion. It 
is as natural for him to pray as to eat. Worship is 
an instinct of the spiritual man. There are two kinds 
of revelation: The positive revelation of God, or the 
Bible, and the revelation of nature. The positive rev- 
elation of God is divided into two parts — the law and 
the gospel, or the old covenant and the new (Gal. 
3:24, 25; Heb. 8). Those races which have no posi- 
tive revelation build up a religious system of their 
own from the revelation of nature. Brahmanism is 
a fair example, in which God is worshiped as the 
essence of the material universe. The Aztecs wor- 
shiped Him as the sun; the American Indian, as the 
Great Spirit. Man, unaided by God, has never been 
able to grasp the spiritual conception of God, and 
consequently has failed to formulate any true system 
of religion. So Christianity is the true system in that 
it is the last positive revelation coming directly from 
the Almighty. 

Ps. 19 : 1, 2. Any one can discern God in the 
revelation of nature. The wonderful design of the 
material universe substantiates the existence of the 
infinite Architect. The existence of life in its varied 
forms is positive proof of the existence of a Power 
from which life has originated (Rom. 1:19, 20). His 
eternal power and Godhead have been manifested since 
the beginning of the world, in the marvels of the 
material universe. No man has any excuse for deny- 
ing God, whether he has a Bible or not. 

Rom. 2 : 14, 15. When Gentiles who have no writ- 
ten law (Bible) do by nature the things contained in 
the written law (Bible), they, having no written law, 
become a law unto themselves. They show the works 

237 



SERMON OUTLINES ON ACTS 



of the law written in their hearts. Conscience will 
bear witness with their standard of moral law, either 
excusing or accusing them in the day when all will 
be judged. What are some of the works which heathen 
nations do by nature that are works of the written 
law? "We mention two in particular. The ceremony 
of marriage is observed among all heathen nations; as 
also the offering of bloody sacrifices to propitiate the 
anger of their deities. Both marriage and sacrifice 
are of divine origin — works of the written law. 

So we see that the law of conscience is supreme 
among heathen nations. 

4. Conscience is not the supreme law among 
nations which have a positive revelation. The positive 
revelation of God in the Bible is superior to the rev- 
elation of nature. Positive divine law is of a higher 
order than moral law. In order to test the faith of 
Abraham, God commanded him to offer up his only 
son, Isaac, on the sacrificial altar (Gen. 22). Now, it 
always was wrong to kill. The sentiment of filial 
affection forbade that being done which had been 
commanded. Yet the positive command of God made 
that right which was wrong within itself. When God 
commands we should obey, whether or not we can see 
any virtue in the thing commanded. 

Conscience is a creature of education. Those 
things which the popular conscience sanctions in one 
age, it will condemn in another. People upheld slav- 
ery one hundred years ago; to-day they condemn it. 
Ten years ago they upheld the liquor traffic as a body; 
to-day they are voting it out of existence. The pop- 
ular conscience is being educated to recognize such 
things as wrong in the sight of God. 

238 



CONSCIENCE 



A person may have a deceived conscience as a 
result of improper training. Saul of Tarsus had been 
educated a Pharisee of the strictest sect (Acts 26 : 4, 
5). He thought, as a result of early training, that 
the religion of Christ was false, and he wrought havoc 
with the church at Jerusalem and persecuted the 
Christians even unto foreign cities (Acts 8:3; 26 : 9- 
11). Though sincere in the matter, he says himself 
that he was the chief of sinners (1 Tim. 1:12-15). 
Saul was following his conscience when persecuting 
Christ; but he was entirely in the wrong. Do you 
recall a time in your life when you were sincerely 
in the wrong? 

Just because a man is sincere is no evidence that 
he is right. Saul of Tarsus thought he was right in 
ruining the church, because he had a deceived con- 
science, or one that had been imperfectly trained. But 
it does not follow that he was right just because he 
thought so ; in fact, he was absolutely wrong in the 
* sight of God. 

Conscience will dictate according to previous train- 
ing. That is why I will do things which I think to 
be right, that you look upon as wrong; and that is 
why you will do Ihings that you think are right, but 
that I look upon as wrong. Your conscience may 
have been trained to accept sprinkling or pouring for 
baptism; my conscience has been trained to regard 
immersion only as baptism. How are we to settle 
the matter? 

We must have a source of infallibility somewhere; 
So we go to that source — the divine guide — the Word, 
which is the revelation of God's conscience. What- 
ever the Word teaches about the matter is right, 
is 239 



SERMON OUTLINES ON ACTS 



regardless of our preconceived ideas. We can follow 
human conscience just to the extent that it has been 
trained in accordance with the Word (1 Pet. 4:11). 
Human conscience is not the supreme law for those 
who have a positive revelation from God. The life of 
Saul of Tarsus should be a constant warning to those 
who try to make human conscience supreme. 

Some say: "It matters not what you do, just so 
you are sincere. " An utter fallacy! There was a 
statute in the Mosaic law forbidding any person not 
a Levite to touch the ark of the covenant. As the 
ark was being taken to Jerusalem on a new cart, 
Uzzah saw it totter and threaten to fall. He put out 
his hand to steady it. What was the result? He fell 
dead on the spot (2 Sam. 6:1-7). No doubt that he 
was sincere in the matter, but sincerity did not keep 
him from suffering the penalty prescribed for violation 
of this particular law of God. 

When God outlines a definite program for man to 
follow, man must carry out every item of the pro- 
gram before God can do the rest for him. The story 
of Joshua before Jericho (Josh. 6). The story of 
Naaman the leper (2 Kings 5). When God commands 
us to believe, repent and be baptized into Christ for 
the remission of sins, we have no assurance that God 
has pardoned us until we have complied with every 
item of the program. We can not follow conscience 
because it is subject to positive divine law. We must 
obey the word of God. 

In this land where Bibles are so easily procured, 
there is no excuse for ignorance of divine law. Let us 
study to find out the will of God (2 Tim. 2: 15). Let 

240 



CONSCIENCE 



us educate conscience correctly by a thorough study 
of the Word. As we grow in the knowledge of the 
redemptive system, we will respect the law of God 
more and more; and we will appreciate more highly 
His love and benevolence as manifested in the giving 
of His only begotten Son for the salvation of erring 
mankind (John 3:16), 



241 



XLVI 



THE SPIRIT OF CHRISTIANITY 

(Acts 26.) 

IN this sermon we are studying the spirit of Chris- 
tianity as portrayed in the life of the apostle Paul. 
As a setting for the discourse, let us allow our minds 
to revert back through the centuries to the wonderful 
scene in the royal palace of Caesarea, where Paul is 
defending himself before Agrippa. Note his wonderful 
display of courage, and consecration to the cause of 
Christ. This defense has been pronounced one of the 
most masterful pleas in the annals of oratory and law. 
As a masterpiece of homiletic literature, it is unex- 
celled. It divides itself into three distinct parts: the 
introduction, the argument and the appeal. 

1. The introduction (vs. 1-8 inclusive). 

a. Verses 2 and 5. The opening tribute to 
Agrippa. He opens up his defense in a pleasant, 
scholarly way, calculated to win for him respectful 
attention and earnest consideration of what he has 
to say. He appeals directly to Agrippa 's knowledge 
of Judaism, to support his defense. This appeal 
opened up the way for a clinching argument, by 
putting the king on his side in the very beginning. 

b. Verses 4 and 5. He proves his previous ortho- 
doxy by showing that he has been brought up a 

242 



THE SPIRIT OF CHRISTIANITY 



"Pharisee of the strictest sect." He calls up his man- 
ner of living from early youth. The entire Jewish 
nation having been familiar with his early life, he 
shows that he can prove by any good Jew that he 
was brought up in accordance with the strict princi- 
ples of Judaism: which fact should lend weight to 
his argument. 

c. Verses 6 to 8. He is really called in question 
because he believes in the hope of all orthodox Jews, 
the coming of the Messiah and the resurrection. The 
coming of the Messiah promised to Abraham (Gen. 
22:18; Gal. 3:8). The law contained many wonder- 
ful types of the gospel (Heb. 10:1). Moses and the 
prophets pointed forward to the Messiah in all of 
their writings. All orthodox Jews were looking for 
the fulfillment of the promise. Paul, having been a 
strict Pharisee (Phil. 3:5), like all other Pharisees 
had believed in the hope of all orthodox Jews, the 
coming of the Messiah and the resurrection. Yet for 
this common hope he had been called in question by 
the Jews themselves. In this manner he leads up to 
the argument. 

2. The argument (vs. 9-21 inclusive). The argu- 
ment is twofold: for his own defense and for the 
divinity of Christ. 

a. Verses 9 to 11. His persecution of the church 
in the days of his ignorance. He had consented to 
the stoning of Stephen (Acts 7:58). He had per- 
secuted the Christians even unto foreign cities. He 
had wrought havoc with the church at Jerusalem 
(Acts 8:1-4). As a member of the Sanhedrin, he 
had given his voice against them. Yet he had been 
perfectly sincere in doing these things. In all sin- 

243 



SERMON OUTLINES ON ACTS 



cerity he had tried to crush the new religion. He 
was following his conscience all the time; yet he 
says himself that, while doing so, he was the ' ' chief" 
of sinners (1 Tim. 1:12-15). A man can follow his 
conscience and be entirely in the wrong. The only 
infallible guide is the conscience of God as revealed 
in the Word. 

Paul's argument was this: "I once found the same 
difficulty in believing that God does raise the dead; 
therefore I bitterly persecuted those who proclaimed 
the resurrection, even as you are now persecuting me 
for proclaiming it. But events which I shall now 
relate proved to me that I was entirely wrong." 

b. Verses 12 to 18. The story of his commission 
and conversion. 

Verse 12. He had heard that the new religion had 
been established in Damascus. So he had obtained 
letters from the chief priests at Jerusalem authorizing 
him to seize the Christians at Damascus and bring 
them back to Jerusalem for punishment. 

Verse 13. But, as he and his company had neared 
Damascus, about midday, a dazzling light had shone 
around them. They fell to the earth, blinded by 
its radiance. 

Verse 14. Then Saul heard a voice saying: ' 6 Saul, 
Saul, why persecutest thou me? It is hard for thee 
to kick against the goad." Indeed, Saul had wit- 
nessed the death of Stephen, and the marvelous cour- 
age of the early Christians, with the growing conviction 
that there must have been some truth in this new 
religion for which so many had died without a mur- 
mur. In spite of his Judaism, the conviction was grow- 
ing stronger that Jesus had risen from the dead. 

244 



THE SPIRIT OF CHRISTIANITY 



Verse 15. He recognized the divine Personality 
at once and inquired who was talking to him. On 
being informed that it was really Jesus of Nazareth, 
he no longer doubted the resurrection. He at once, 
in an humble, contrite manner, inquired: ''Lord, 
what wilt thou have me to do?" (Acts 9:6). This is 
the true spirit of Christianity. 

Verses 16 to 18. His divine commission to preach 
to the Gentiles, and subsequent conversion. Why did 
Jesus appear to him in person? To make him a min- 
ister and a witness to the Gentiles. In other words, 
to make him an apostle. To be an apostle, a man had 
to see the risen Christ personally (Luke 1: 2; 2 Pet. 1: 
16; Acts 1:21, 22). Our Saviour did not appear to 
Saul to convert him; neither did He tell him what to 
do to be saved. He sent him to Ananias to find out 
what to do, because God has ordained that men shall 
find out what to do to be saved from the preaching of 
the gospel (Acts 9:6-9; Rom. 10:17; 1 Cor. 1:21). 
Jesus Christ appeared to him to make him an apostle 
to the Gentiles; but he was converted by obedience to 
the gospel (Acts 22:16; 9:18). He came into the 
kingdom in the same way as all who came under the 
apostles ' preaching. 

c. Verse 19. His subsequent conduct the result 
of a divine command. The spirit of Christianity. 
Paul was not disobedient to the heavenly vision. No 
matter what his past life had been, now that he had 
seen Christ, he was ready to forsake everything for 
Him. He did not consult his preacher, his teachers of 
the law, his relatives nor any one else, about the 
matter. He began at once to preach Christ and Him 
crucified. He was ready to do anything the Lord com- 

245 



SERMON OUTLINES ON ACTS 



manded. When duty pointed out the way, he was 
ready to follow in it. 

The spirit of Christianity is obedience — subjection 
to the will of Christ — putting Him above all earthly 
things. We hear people quibble about being baptized. 
It is a positive command of our Lord and should be 
obeyed without question. Our attitude should be in 
all things: "Lord, what wilt thou have me to do?" 

d. Verse 20. His labors among Jews and Gen- 
tiles. He had preached at Damascus, at Jerusalem, 
and throughout all Judea, to the Jews. He had even 
crossed the Hellespont, and established Gentile 
churches in Macedonia and Greece. 

e. Verse 21. The hostility of the Jews. Christianity 
taught the complete abrogation of the Jewish law. 
Stephen was stoned to death for preaching that 
Judaism was brought to an end in Christ. Hence the 
Jews hated Paul because the new religion spread over 
all the Mediterranean world as a result of his untiring 
ministry. 

3. The appeal (vs. 22-28 inclusive). As the argu- 
ment is twofold, so is the appeal. 

a. Verses 22 and 23. The first part is a plea for 
acquittal. His conclusion emphasizes the fact that 
Christianity is but the fulfillment of orthodox Juda- 
ism. Moses and the prophets taught: (1) That the 
Messiah should come; (2) that He should suffer; (3) 
that He would rise again from the dead, the firstfruits 
of them that slept; and (4) that salvation would be 
proclaimed to the Gentiles as well as Jews. These 
facts were precisely what Paul was preaching. There- 
fore he demands acquittal from Agrippa and all ortho- 
dox Jews. 

246 



THE SPIRIT OF CHRISTIANITY 



&. Verses 24 to 29. The second part is the appeal 
for Christ. It is made directly to Agrippa. With 
what boldness Paul puts the question directly to him: 
1 ' King Agrippa, believest thou the prophets? I know 
that thou believest/' The old king trembles as he 
replies: "Almost thou persuadest me to be a Chris- 
tian." Then Paul makes an appeal for all to become 
Christians who have listened to his argument. He 
never let an opportunity slip by of speaking a word 
for his Christ. 

Paul's conversion was genuine. He changed from 
a Pharisee of the strictest sect to the boldest champion 
of Christianity. Oftentimes the worst sinners become 
the most consecrated Christians (Luke 15:7). The 
greatest power over men is the transforming power 
of the gospel. 

The spirit of Christianity is that of obedience, con- 
secration and courage, as manifested in the life of 
Paul after his conversion. 



247 



XLVII 



THE TRIALS OF PRIMITIVE CHRISTIANITY 

(Acts 2:36; 7:51-53; 8:1-4; 12:1-5; 28:22.) 

IN this first discourse we will discuss the trials of 
primitive Christianity while in the process of forma- 
tion, or during the personal ministry of Christ. In 
the discourse that follows we will discuss the trials 
of primitive Christianity as an organized and estab- 
lished system, or during the ministry of the apostles. 

Jesus of Nazareth made His appearance upon the 
record of human transactions at a time of social, 
political and religious unrest. Already the first rum- 
blings of the barbarian invasions had been heard in 
the far northeast of Asia. Roman authority had been 
spread out over so much territory, including a multi- 
tudinous number of discordant races and nationalities, 
that gradual decay and ultimate collapse were inevi- 
table. The mythologies of Greece and Eome had 
about served their day. Socrates had proclaimed the 
doctrine of immortality. The Greek systems of phi- 
losophy showed a marked advance in ethical and 
religious thought. In fact, there was a general reach- 
ing out after the truth, a common expectation of the 
appearance of a great religious leader, and a universal 
longing for a system of religion that would satisfy 
the spiritual instincts of the race. 

248 



TRIALS OF PRIMITIVE CHRISTIANITY 



The Jews, as a people, were particularly unsettled. 
For many years they had been looking for the coming 
of the Messiah. They were expecting Him to deliver 
them from the galling Eoman yoke, to lead them into 
conquest and victory, and establish an earthly king- 
dom that would rival the ancient glory of the kingdom 
of Solomon. This anticipation was strengthened by 
the sudden appearance of John the Baptizer. 

No wonder that Jesus soon became very popular! 
The second year of His ministry marked the climax 
of His popularity. He had delivered wonderful dis- 
courses; He had healed their physical bodies of all 
manner of diseases and infirmities; He had fed them 
with loaves and fishes. At this time the multitudes 
were following Him blindly, and were clamoring 
to make Him their earthly king. But Jesus withdrew 
into the mountain to commune with God, and came 
back with a higher conception than a petty Jewish 
throne. And on the next day, when He talked to 
them of spiritual things, they failed to comprehend. 
Many of them murmured against Him, and many 
turned away and walked with Him no longer (John 
6). From that time, His popularity began to wane, 
until finally He was despised and rejected of men 
(Isa. 53:2-5; Luke 9:22; Matt. 27:27-50). 

Why was Jesus persecuted and finally crucified? 
Why was the church persecuted in the days of the 
apostles? Why did all the warring sects of Judaism 
unite in opposing the spread of the gospel? Why 
did the different sects of philosophers unite against 
the spread of Christianity? Why did imperial Rome 
oppose the teachings of Christ with such blind fury 
and passion, in a last attempt to blot the church out 

249 



SERMON OUTLINES ON ACTS 



of existence? The same conditions that resulted in 
the persecution of the early Christians, bring about 
similar opposition to the spread of primitive Christian- 
ity to-day. 

1. The teachings of Christ antagonized the re- 
ligious autocracy. Jesus uttered no words of flattery 
to the scribes, the priests, the rabbis, or the doctors 
of the law. He wore none of their long robes; He 
patronized none of their pretensions; He indulged in 
none of their sanctimonious displays. Instead of 
catering to their wishes, as He would have done had 
He been an impostor, He scathingly denounced their 
hypocrisy (Matt. 23:1-15). Consequently, these men 
who scrupulously observed every ceremony of the 
law, but who were inwardly corrupt, hated Him. 
They charged Him with violation of the traditions 
of the fathers, with impiety, with heresy. His lan- 
guage insulted their dignity, laid bare their iniquity, 
and filled them with hatred (Matt. 23:15-35). Con- 
sequently, they were the first to plot His ultimate 
downfall, and the principal actors in the drama of 
the crucifixion. 

The first class to be insulted to-day by the primi- 
tive gospel is the same religions autocracy. These 
men have spent centuries in wrangling over theologi- 
cal nonentities, and in keeping the followers of Christ 
divided into warring factions. The plain preaching 
of the gospel antagonizes them by its very simplicity. 
The church of the living God will never prosper until 
she can free herself from the baneful ecclesiasticism 
of this self-constituted clergy. The theory of "the 
divine right of priests" is just as ridiculous and harm- 

250 



TRIALS OF PRIMITIVE CHRISTIANITY 



ful as that of "the divine right of kings. " Ecclesias- 
ticism in religion is just as injurious as ecclesiasticism 
in government. 

2. The teachings of Christ antagonized the social 
aristocracy. Jesus did not recognize any social dis- 
tinction. The poor woman of Samaria occupied the 
same position in His sight, and received the same 
amount of attention from Him, as Nicodemus the 
aristocrat. He came to seek and save that which is 
lost (Matt. 18:11). He taught humility as the road 
to true greatness (Matt. 18:1-4; 23:12). He de^ 
nounced pride and self -righteousness (Mark 12:38- 
40). He did not overlook the poor widow, and at the 
same time did not flatter the rich (Mark 12:41-44). 
While He did not openly condemn material prosperity, 
He showed that wealth usually blinds people regard- 
ing their responsibility to God, creates covetousness 
and pride, and consequently deprives them of eternal 
happiness (Luke 16:1-13; 18:18-27; 16:19-31). Such 
teaching naturally incurred the displeasure and hatred 
of the wealthy classes. 

The same conditions prevail to-day. The social 
teachings of Christ, which place the laborer on the 
same plane as the king or the millionaire, antagonize 
the so-called aristocracy. The wealthy classes are, as 
a rule, hostile to the primitive gospel, and prefer to 
follow after fads and fancies. The preaching of 
Christian liberality often incurs the displeasure of the 
wealthy classes, who are fundamentally selfish at heart. 
Nevertheless, this one item of Christian service should 
be especially stressed from the pulpit in this age of 
commercialism! Christianity is divine in the very fact 
that it recognizes neither caste nor class. 

251 



SERMON OUTLINES ON ACTS 



3. The teachings of Christ finally antagonized the 
masses. He first condemned their procedure in the 
temple (Matt. 21:12-16). This action served as a 
pretext for the priests in stirring up the people 
against Him. He predicted the overthrow of Jeru- 
salem and the destruction of the temple, as well as 
the captivity of the Jews among all nations (Matt. 
23:37, 38; 24:1, 2). When He tried to turn their 
minds away from "loaves and fishes " to the "bread 
of life," they turned away and followed Him no 
longer (John 6:66). Being carnally minded, they 
could not appreciate His spiritual teachings. They 
were disappointed when He did not establish an 
earthly kingdom, and deliver them from Eoman rule 
(John 18:36). Thus the way was opened for His 
ultimate rejection and crucifixion by the infuriated 
mob (Matt. 27:27-50). 

The masses of the people are rejecting Jesus Christ 
(Matt. 7:13, 14). Multitudes are so engrossed with 
material pursuits that they have no time for the con- 
sideration of spiritual matters. The denominational 
world is so subservient to tradition, ceremonial and 
creed that the preaching of the primitive gospel often 
stirs up bitter opposition from sectarian ranks. The 
great majority of professed Christians have an exceed- 
ingly small conception of Christian service. It is 
doubtful if there ever was a more ungodly age in the 
world's history than the present century. It is un- 
safe to walk in the footsteps of the multitude, for 
most of the people are walking in the broad way that 
leads to destruction. However, we must always look 
for the darkest hour before the dawn. There must 
be a crucifixion before there can be a resurrection. 

252 



TRIALS OF PRIMITIVE CHRISTIANITY 



So we optimistically prophesy that the present chaos 
in human affairs will usher in the brightest period of 
all time, nothing less than the millennial reign of 
Jesus Christ in the hearts of men. 

With this point, we close the first part of the dis- 
cussion. The great conflict between Jesus Christ 
and His enemies was merely repeated on a larger 
scale in the conflict between the church and her ene- 
mies. When the infuriated mob beheld Jesus on the 
cross, they thought their work was accomplished. The 
scribes and high priests and doctors of the law gloated 
over the destruction of their common enemy. Imagine 
their surprise and astonishment when the report began 
to be circulated that this same Jesus had risen from 
the dead and had appeared, in His spiritual body, to 
different parties on various occasions. Imagine their 
consternation when this doctrine was preached at 
Jerusalem for the obedience of faith, accompanied by 
marvelous manifestations of supernatural power, and 
the multitudes began to forsake Judaism to follow in 
the footsteps of the Nazarene! Little did they realize 
that Jesus of Nazareth had won the greatest victory of 
all ages in the sublime transactions of the cross; that, 
in the realms of Hades, He had grappled with, and 
overthrown, the powers of evil; that, by His death, 
burial and resurrection, He had merely laid the foun- 
dation for the true system of religion that would 
ultimately evangelize the world! 

Had Jesus been an impostor, He would have 
catered to the religious autocracy, He would have 
flattered the social aristocracy, He would have petted 
and cajoled the multitudes in the manner of a dema- 

253 



SERMON OUTLINES ON ACTS 



gogue, and accepted the earthly crown which they 
offered Him. But He came to do greater things than 
rule over a Jewish principality! He came to estab- 
lish and build up a spiritual kingdom for eternity as 
well as time! His teachings were perfect, as well as 
His example. All of these facts go to prove that He 
is indeed the Son of God. 



254 



XLVI1I 



THE TRIALS OF PRIMITIVE CHRISTIANITY 

(Concluded.) 

(Acts 2:36; 7:51-53; 8:1-4; 12:1-5; 28:22.) 

SAUL of Tarsus, while a Pharisee of the "strictest 
sect" (Acts 26:5), was one of the most relentless 
enemies of the primitive church. He is introduced in 
the divine record as the young man who assisted in 
the stoning of Stephen (Acts 7:58). He wrought 
havoc with the church at Jerusalem, going from house 
to house, seizing the disciples, and committing them 
to prison (Acts 8 : 1-4) . He gave his voice against 
them in the Sanhedrin, compelled them to blaspheme 
the name of Christ by different methods of torture, 
and even persecuted them "unto strange cities" (Acts 
26:9-11). While on the way from Jerusalem to 
Damascus, clothed with authority from the chief priest 
to seize the disciples in the latter city and bring them 
back to Jerusalem for persecution, he was visited by 
Jesus Christ in person. As the company drew near 
the gates of Damascus at midday, a dazzling light 
shone around them. Saul, falling to his knees blinded, 
heard a voice saying to him in Hebrew: "Saul, Saul, 
why persecutest thou me?" Terror-stricken, he trem- 
blingly inquired the identity of the divine Personality 
and the voice replied: "I am Jesus whom thou perse- 
17 255 



SERMON OUTLINES ON ACTS 



cutest" (Acts 9:1-6; 26:12-15). It was then for the 
first time that Saul realized that, in persecuting the 
church, he had been persecuting the Christ, for the 
church is the body of Christ (Eph. 1:22, 23). 

Therefore, as our previous discussion dealt with the 
persecutions of Christ while He was in the flesh, this 
discussion will deal with the persecutions of the 
ascended Christ, as the supreme head over, and the 
animating spiritual influence of, His body, the church. 
As the former sermon treated of the trials of primi- 
tive Christianity while in the process of formation, 
this sermon will treat of the trials of primitive Chris- 
tianity as an organized and established system. There 
were three distinct and successive conflicts in the his- 
tory of the early church. 

1. The conflict with Judaism. The church was 
born with this enemy. Pharisaic Judaism had hounded 
Jesus to the death of the cross because He had de- 
nounced its ostentation and hypocrisy. But scarcely 
had the blind fury of Calvary subsided in the hearts 
of the Jewish leaders until it was again aroused by 
the wonderful happenings of Pentecost, in which Chris- 
tianity reappeared as the true system of religion, ac- 
companied by demonstrations of supernatural power. 
Thousands of Jews began to turn from Judaism to 
Christ. Consequently, the Jewish leaders hated this 
new doctrine. They did not stop to consider the truth 
of it, but they hated it because they feared it, and 
because it was destroying their power and breaking up 
their established systems. It appeared not as a rival 
sect, but as the only true system, to the exclusion of 
all sects. It claimed to set aside the Jewish law 

256 



TRIALS OF PRIMITIVE CHRISTIANITY 



altogether (Acts 15:24; Eom. 3:20; 10:4; Gal. 3:24, 
25; Col. 2:13-17), and narrowed the matter of salva- 
tion down to one name — the name of Jesus (Acts 4: 
11, 12). Consequently, the warring sects of Judaism 
united in opposition to the common enemy of all. But 
Chrisitanity triumphed over all opposition. 

The primitive gospel to-day first comes in conflict 
with the denominational world. The preaching of 
Christianity, not merely as a way, but as the the way 
(Acts 16:17; John 14:6), incurs the displeasure of 
those who maintain that there are many different ways. 
The refusal to wear any name but the name of Christ 
(Acts 4:12) incurs the displeasure of those who per- 
sist in wearing human names. The refusal to accept 
any rule of faith and practice but the Bible (2 Tim. 
3:16, 17) incurs the displeasure of those who are 
governed by creeds. The Bible teaching of unity is 
offensive to those who are determined to maintain 
partyism (John 10:16; 17:20, 21; 1 Cor. 1:10-15; 
3:1-5; Eph. 4:4-6). The plea for the unity of Chris- 
tians in the one body of Christ (Eph. 4:4; Col. 1: 
18), under the authority of Jesus Christ alone (Eph. 
1:22, 23), naturally means the overthrow of denomi- 
nationalism with its self-constituted clergy, and incurs 
the hatred of the denominational world. As a logical 
consequence, the warring sects of denominationalism 
forget their differences in common opposition to the 
primitive gospel, an opposition that becomes more bit- 
ter as they see men and women forsake partyism for 
the unity of the one body. They do not stop to con- 
sider the truth of the system, and of such a plea for 
the restoration of the primitive faith, but unite 
against the* system and the plea, because they happen 

257 



SERMON OUTLINES ON ACTS 



to conflict with ancient traditions, established prece- 
dents and man-made ceremonials. The modern denom- 
inational clergy constitute an exact reproduction of 
the early leaders of Judaism, in their opposition to the 
primitive gospel. 

2. The conflict with Greek philosophy. This was 
not quite so long and bitter as the conflict with Juda- 
ism. It was heralded when Paul encountered the 
philosophers on Mars' Hill (Acts 17). Because the 
teachings of Christ opposed asceticism, they alienated 
the Stoics. Because they were positive and optimistic, 
they alienated the Cynics. Because they taught 
sobriety and chastity, they alienated the Epicureans. 
Jesus was not a hermit, much less a voluptuary. 
Therefore He did not appeal to any of the philosoph- 
ical extremists. Again, the Greeks, as a people, were 
exceedingly egotistic and self-centered. To them, all 
other peoples were "barbarians." Hence the Chris- 
tian system, which recognizes neither race, color nor 
condition of servitude, but teaches that God has made 
of "one blood all nations of men to dwell upon the 
face of the earth" (Acts 17:26), was a death-blow 
to tj^ narrow pride of the Greek people. So they 
opposed the spread of Christianity — but in vain! The 
end of the first half of the first century saw Mace- 
donia and Greece dotted with churches of Christ. 

Primitive Christianity encounters similar opposi- 
tion to-day. The preaching of a system of religion 
that makes social fellowship an element of godliness 
antagonizes those who can see nothing to Christianity 
outside of long faces, long-tailed coats and doleful 
platitudes. On the other hand, since Jesus teaches 
that man can not serve God and mammon at the same 

258 



TRIALS OF PRIMITIVE CHRISTIANITY 



time, that His followers must forsake the world alto- 
gether, must crucify the lusts of the flesh, He natu- 
rally antagonizes those who attempt to bring about a 
collaboration of the church and the world (Luke 16: 
13; Eom. 12:2; Gal. 6:14; Jas. 1:27). As Chris- 
tianity is opposed to sanctimony, and does not com- 
promise with worldliness, it naturally encounters these 
two extreme elements of human society. 

3. The conflict with paganism. This was merely 
the conflict with Judaism, repeated on a larger scale. 
It was inevitable that the spread of the gospel would 
bring it into a conflict with imperial Rome herself. 
And this conflict was long and bitter. The Christians 
were compelled to suffer all manner of torture and 
persecution. Thousands of them were thrown to the 
wild beasts in the gladiatorial arenas of Antioch, Con- 
stantinople and Rome. Multiplied hundreds were 
burned at the stake to illumine the gardens of Nero. 
Those apostles who escaped martyrdom at the hands 
of the Jews suffered a like fate at the hands of the 
Romans. The Christians constituted the "sect that 
was everywhere spoken against " (Acts 28:22). 

"Why such persecutions? In the first plac#, the 
gospel claimed to be the true system. This ushered in 
the conflict with paganism. It denounced the idols 
of Rome, declared they were no gods at all. It stated 
that there was no way but through Christ, no truth 
outside of Christ, and no life outside of Christ (John 
14:6); no true system but that which Christ estab- 
lished, no salvation outside of the name of Christ 
(Acts 4:12). In the conflict that followed, the pagan 
gods were overthrown and the pagan temples desolated. 
In the second place, Rome ruled the world. But 

259 



SERMON OUTLINES ON ACTS 



Jesus Christ claimed all authority in heaven and upon 
earth (Matt. 28:18), and demanded absolute allegi- 
ance on the part of His subjects. This was regarded, 
by the authorities of Rome, as nothing short of treason. 
In the third place, Eome loved power. But Jesus 
taught humility and service as the road to true great- 
ness, and emphasized the doctrine of peace on earth 
and good will among men. This teaching antagonized 
the Roman rulers. They craved power, gloried in con- 
quest, extended their dominion by war. Hence they 
regarded the doctrine of Christ as traitorous in the 
extreme, and united in an effort to overthrow it alto- 
gether. There were different periods of intense perse- 
cution under the rule of Nero and his successors. 
But all in vain! The Christians gloried in persecution 
and martyrdom. Christianity spread, in the face of 
all opposition, over the entire Roman world. And 
when Constantine embraced the new religion and made 
it the authorized religion of the empire, the church 
triumphed. But the victory was obtained at a fearful 
cost! That cost was the union of church and state, 
the subsequent apostasy and the formation of the 
man-made hierarchy known as the "Holy Catholic 
Church"! 

Primitive Christianity encounters like opposition 
to-day. The primitive gospel does not claim to be 
a form, nor one of the forms, of Christianity, but it 
claims to be Christianity itself. It teaches that Jesus 
is the Way, to the exclusion of all other ways offered 
by other religious teachers. It teaches that Jesus gave 
the system of truth, to the exclusion of all other sys- 
tems offered by other teachers. It teaches that Jesus 
is the Life, to the exclusion of the claims of all other 

260 



TRIALS OF PRIMITIVE CHRISTIANITY 



teachers. Such exclusiveness alienates those who per- 
sist in rallying around human leaders, who have no 
eternal life to give. 

It teaches that there is no salvation outside of 
Christ. This alienates a certain class who are resting 
easily upon their morality. They term such teaching 
"legalism," and those who preach it "narrow" and 
"radical." 

It teaches that Jesus has absolute authority in 
heaven and upon earth; not a portion of it, but all 
of it. This alienates a certain class who crave author- 
ity in the religious and political realms. They term 
such claims " arrogant" and "preposterous," without 
even stopping to consider the authenticity of them. 

It still teaches the same old doctrine of universal 
peace. Such doctrine is especially obnoxious to those 
who seek to build up systems of militarism. They 
call it "vague" and "theoretical," and the one who 
preaches it a "dreamer," a "visionary," an "idealist." 

Thus we see that the primitive gospel is compelled 
to contend against all the discordant elements of human 
society that are out of harmony with its teachings. 
It is compelled to overcome these obstacles by sheer 
force of the divine power within itself; to draw from 
all of these different elements; and blend the findings 
into a regenerated people, socially, morally and spirit- 
ually — the citizenship of the kingdom of God. 

How do we account for the marvelous growth of 
Christianity in the face of such terrific opposition? 
Within the handful of converts at Jerusalem was con- 
tained the power that was destined to overcome the 
Jewish traditions, the Greek philosophical systems, and 

261 



SERMON OUTLINES ON ACTS 



even imperial Rome herself! How do we account for 
this remarkable development, in view of the fact that 
most of the early Christians were people of the lower 
strata of society, common working men and women of 
the middle classes? How do we account for this re- 
markable growth in view of the fact that there was 
no ecclesiastical organization to stand behind it? We 
must admit that the spread of Christianity during the 
Holy Spirit was the great inspirational factor in pro- 
mulgating it; and that the ascended Christ was lead- 
ing His army to a great spiritual victory that was 
destined to overcome the kingdoms of this world! We 
must admit that the spread of Christianity during the 
first three centuries following Christ is a positive 
demonstration that it is a divine system, divinely 
inspired, divinely given to mankind, and established 
by manifestations of divine power! 



262 



XLIX 



THE DIVINE MISSIONARY POLICY 

THE church of the living God is the means which 
Jesus has placed in the world for the evangeli- 
zation of humanity. The last commission (Matt. 28: 
18-20) was a vital, all-absorbing command to the 
apostles. They felt the burden of their responsibility 
(Acts 20:17-27). To them the preaching of the 
gospel for the obedience of faith incurred a responsi- 
bility that was both individual and universal. It was 
a matter upon their fidelity to which depended their 
eternal weal or woe (1 Cor. 9:16; 2 Cor. 4:8-18; 2 
Tim. 4:6-8). It was also a matter upon their fidelity 
to which depended the salvation of a lost race (John 
3 : 16, 17 ; Acts 4 : 11, 12 ; Rom. 1 : 15-17 ; 1 Cor. 1 : 21) . 
Such missionary zeal naturally resulted in the remark- 
able spread of Christianity in the first century. Even 
during the lifetime of the apostles, the gospel was pre- 
sented in Jerusalem, in Judea, in Samaria, and over 
the entire ancient world (Acts 1:8). 

The ministry of the apostles laid the foundation 
for world-wide evangelism (1 Cor. 3:10, 11). Their 
qualifications were extraordinary; their work, once 
performed, remains in the divine record, for the guid- 
ance of the church throughout all ages. A super- 
natural proposition requires a supernatural proof. 
Everything in the divine economy has originated in 

263 



SERMON OUTLINES ON ACTS 



miracles, and has been perpetuated by natural law. 
The material creation, of which Adam was the head, 
was the result of a miracle (Gen. 1:28; 1 Cor. 15:45- 
47), but is perpetuated by the natural order of things. 
Likewise the spiritual creation, of which Jesus Christ 
is the Head (Eph. 1:22, 23), originated in manifesta- 
tions of supernatural power, and is perpetuated accord- 
ing to the natural order of things. So the ministry 
of reconciliation was committed by the apostles unto 
the church of the living God, with her various local 
and supervisory officers (Eph. 4:11, 12). The church 
has become "the pillar and ground of the truth" (1 
Tim. 3:15). This means that the work of supporting 
and promulgating the truth has been left to the church. 
The word "truth" includes all that is embraced in the 
Christian system (John 14:6); the revealed will of 
Christ, as contained in the New Testament (Luke 18: 
8). "Whether or not Jesus will find the faith on earth 
at His second coming depends entirely upon the 
fidelity of the church to her divine mission, the pri- 
mary reason for her existence on earth. 

The New Testament is the divine missionary record. 
The inspired apostles were the first missionaries, 
divinely selected and guided into all truth. The 
church is the divine missionary agency to-day for the 
preaching of the gospel to the whole world (Matt. 
24 : 14) , a work which must be accomplished before 
we can expect the return of our Lord (Eev. 11:15; 
1 Cor. 15:24-26). 

As the New Testament is the divine missionary 
text-book, to it we go to ascertain the divine mission- 
ary policy. This policy is outlined in four remarkable 
incidents in the Book of Acts. 

264 



THE DIVINE MISSIONARY POLICY 



1. Pentecost (Acts 2). Pentecost was the day of 
beginnings. Jerusalem was the place of beginning 
(Isa. 2:3; Luke 24:45-59; Acts 1:4). Every move- 
ment must have a definite time and place of beginning. 
The church was no exception to the rule. Human 
institutions may have originated in other regions of 
the world, as in Rome, Germany, France, England or 
America, but the church of the living God was estab- 
lished in Jerusalem. Human institutions may have 
originated during all the centuries of the past, but 
the church of the living God came into actual existence 
on Pentecost, 29 A. D. 

Pentecost was the day when world-wide evangelism 
for Christ was inaugurated. Jerusalem was the place. 
Every wise general, in planning a military campaign, 
first selects the base of operations. Jesus selected Jeru- 
salem as His base of operations in planning the great 
campaign against the forces of evil. So the Holy 
Spirit came on Pentecost at Jerusalem to guide the 
apostles into all truth, and to abide with the church 
forever (John 14:16; 16:13; 14:26). The Holy 
Spirit revealed the plan of the campaign to His first 
lieutenants. A call for volunteers was sounded, and 
the response numbered three thousand souls on the 
first day (Acts 2:37-41). Thus the army of the great 
King was organized and the conquest of the world was 
begun. 

The plan of campaign was also definitely revealed 
at that time (Acts 2:1-11). At the time of Christ 
the Jews were scattered among all civilized nations. 
On this memorable day of Pentecost, these Jews had 
returned to Jerusalem to keep the feast of the Pass- 
over. There were seventeen different nationalities, 

265 



SERMON OUTLINES ON ACTS 



and probably more, that were represented in the 
gathering that listened to Peter's sermon. And every 
Jew present heard and understood the gospel in his 
own language. The baptism of the Holy Spirit endowed 
the apostles with power to preach so that they could 
be understood by all nationalities represented. 

Does not this incident have a remarkable signif- 
icance? These Jews who heard and obeyed the gospel 
represented every nation of the ancient world. No 
doubt they returned and told the story of Christ to 
their own peoples in their respective languages. No 
wonder that Christianity spread over the entire ancient 
world in less than half a century! 

2. The conversion of the eunuch. The story of the 
conversion (Acts 8:26-40). The eunuch was a man 
of importance in Ethiopia. Hence it is significant that 
the Lord brought Philip and the eunuch together, so 
that the latter might hear and obey the gospel. No 
doubt the eunuch took the gospel back to his own 
people in his own language. It was a more practical 
plan to send the gospel to Ethiopia through a native 
son, in the native language, than to send Philip, or any 
of the apostles, into this foreign country, without any 
knowledge of its language or customs. 

3. The conversion of Saul. The story of the con- 
version (Acts 9:1-22; 26:14). Saul was an orthodox 
Jew, a Pharisee of the strictest sect (2 Cor. 11:22; 
Phil. 3:5; Acts 26:5). Hence it was in accordance 
with the divine missionary policy that Jesus spoke to 
him in Hebrew, although Greek had long been the 
established language. A man's heart can be reached 
through the medium of his native language more easily 
than through a language of alien origin. 

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THE DIVINE MISSIONARY POLICY 



4. The conversion of Lydia. The apostles were 
guided by the Holy Spirit in the establishment of the 
gospel. It is significant that the Spirit led Paul and 
his companions across the Hellespont on this second 
missionary journey (Acts 16:6-10). It is also signif- 
icant that the introduction of Christianity upon the 
European continent, where it was destined to win its 
chief triumphs, began with the conversion of a handful 
of women on the river-bank at Philippi (Acts 16 : 11- 
15). Lydia was a native of Thyatira, which Strabo 
maintains to have been a Macedonian colony. At any 
rate, we know that a church was established at 
Thyatira later, as one of the messages of Christ in 
John's apocalyptic vision was addressed to that church 
(Rev. 2:18). Who knows but that Lydia might have 
figured in taking the gospel to Thyatira? 

We are heartily in accord with every missionary 
propaganda that is loyal to the truth as revealed 
through Jesus Christ. Yet it is a very significant fact 
that at least one-half of the present population of the 
United States is of foreign extraction. Instead of 
sending Americans to the foreign nations, without any 
knowledge of the languages and customs of those 
nations, we feel that it would be more practical to 
reach the foreign population of this country with the 
gospel* of Christ. This could be done while the present 
chaos exists in Oriental affairs. After the world is 
quieted, the educated sons of these various foreign 
nationalities can take the gospel back to their respec- 
tive peoples in their native languages. Then Jew can 
preach the gospel to the Jews, Syrian to the Syrians, 
Swede to the Swedes, Russian to the Russians, and so 

267 



SERMON OUTLINES ON ACTS 



on. This policy would indeed hasten the evangeliza- 
tion of the world. 

The Jews are scattered among all nations to-day, 
primarily as a punishment for their rejection of Christ 
(Matt. 23 : 37, 38 ; Luke 21 : 24) ; secondarily, as an 
example to the Gentiles of God's punishment for dis- 
obedience (Deut. 18:18, 19; 28:37; Jer. 18:7-10; 
Rom. 11:1-11). But the period of Gentile supremacy 
is certainly drawing to a close, judging from the trend 
of modern events, and will be followed by the return 
of the Jews to Jerusalem (Dan. 12: 1, 2; Ezek. 37: 11- 
14, 22-28). The Jews, as a people, will be converted to 
Christianity, and will then become the greatest preach- 
ers of the primitive gospel that the world has ever 
known (Dan. 12:3; Rom. 11:11-36). Is it not a sig- 
nificant fact that the Jews have preserved their 
identity as a separate and distinct people among all 
nations? Is it not more significant that they have 
become acquainted with the arts, customs and lan- 
guages of all nationalities on the globe ? Is not this 
merely the preparation of the Jews for the great work 
that they will finally be called to undertake, that of 
preaching the primitive gospel over all the earth? 
When the Jews return to Jerusalem, and are converted 
to Christ, what a priceless boon it will be to them 
to be able to carry the gospel to all nations in their 
respective languages ! Then indeed the kingdoms of this 
world will become the kingdoms of our Lord (Rev. 
11:15). 



268 



L 



APOSTOLIC EVANGELISM 

Our text-book upon this subject is the entire Book 
of Acts. This is the historical book of the New Testa- 
ment. It deals with the preaching of the apostles and 
the establishment of the church. It shows what the 
apostles preached, and what they required sinners to 
do to be saved, in each instance of conversion. Some 
of the most important cases of conversion under the 
ministry of the apostles are put on record in this one 
book, as examples for all time to come. Let us study 
the evangelism of the apostles carefully, and compare 
it with the modern type of evangelism. We will draw 
this comparison between apostolic and modern evan- 
gelism under three general headings: 1. Message; 
2. Method; 3. Results. 

1. Message. The only message known to the apos- 
tles was the gospel of Christ. Every sermon recorded 
in Acts set forth the gospel as it was given to them 
by the Holy Spirit. The gospel consisted of three 
facts to be taught, three commands to be obeyed by 
those who heard, and three promises to be enjoyed by 
those who obeyed. 

(1) They preached the facts of the gospel. The 
facts of the gospel are three in number: the death, 
burial and resurrection of Christ (1 Cor. 15:1-4). 

269 



SERMON OUTLINES ON ACTS 



These facts constituted Peter's sermon on Pentecost 
(Acts 2:14-36); his sermon from Solomon's porch 
(Acts 3:12-26); his reply to the charge of the high 
priest (Acts 4:8-12), and his sermon to Cornelius and 
his household (Acts 10:34-43). These facts formed 
the body of Paul's discourse to the Jews at Antioch 
(Acts 13:14-41); the basis of his discourse on Mars' 
Hill (Acts 17:22-31); the foundation of his defense 
before the Jews at Jerusalem (Acts 22:1-21), and the 
basis of his wonderful appeal before Agrippa (Acts 
26:1-23). The preaching of the apostles, whether 
defense, exhortation or argument, always centered in 
the death, burial and resurrection of Christ. 

(2) They stated the commands of the gospel 
(Rom. 10:16). The gospel can not be obeyed unless 
it contains specific commands. These commands also 
are three in number: believe (Acts 16:31), repent 
(Acts 2:38; 3:19) and be baptized (Acts 2:38; 
10:48). The apostles required unconditional obedi- 
ence to these commands because Christ is King. It 
never occurred to them that obedience to Christ would 
be called "legalism." The man who really accepts 
Jesus as his Christ is ready to obey Him without ques- 
tion. 

(3) They stated the promises of the gospel (Col. 
1:23). These are likewise three in number: remission 
of sins (Acts 2:38), the gift of the Holy Spirit (Acts 
2 : 38 ; 1 Cor. 3 : 16 ; 6 : 19) and eternal life (1 Pet. 1 : 3, 
4; Tit. 3:7). They made these promises, in the name 
of Christ, to those who were faithful unto death (Eev. 
2:10). 

The modern evangelistic message tends to overlook 
the sovereignty of Christ; to dwell more upon the 

270 



APOSTOLIC EVANGELISM 



ethical value of Christianity than its saving value; to 
underestimate the word of God by substituting human 
philosophy and phraseology. Modern evangelism 
dwells upon faith and repentance, but overlooks bap- 
tism to a great extent. The modern " union " meeting, 
so called, is deceiving in the fact that the third specific 
command of the gospel is omitted altogether because it 
is somewhat obnoxious to certain denominationalists. 
When our evangelism begins to weaken from the apos- 
tolic message, in order to cater to sectarianism, it will 
lose its positiveness and its power. We should teach 
the facts of the gospel, and require obedience to the 
commands of the gospel because Christ is King. We 
should let people understand that the promises of the 
gospel are only made to those who obey its commands. 

2. Method, There were three distinct steps in the 
evangelism of the apostles. These steps were definitely 
outlined in the commission under which they worked 
(Matt. 28: 18-20). They were loyal to this commission 
because it was positively stated by Him unto whom all 
power had been given in heaven and upon earth. They 
obeyed Him implicitly because they realized that He 
is King. 

(1) Teaching, the first command of the commission 
— "Go ye, therefore, and teach all nations," as stated 
by Matthew (28:19); or, "Go ye into all the world 
and preach the gospel to every creature," as stated 
by Mark (16:15). They taught the facts, commands 
and promises of the gospel. Teaching is preaching, 
and preaching is teaching. They taught the Jew that 
Jesus is the Christ because He fulfilled Old Testament 
prophecy. They taught the Gentiles that He is Christ 
because of His mighty works, His perfect humanity 
is 271 



SERMON OUTLINES ON ACTS 



and His resurrection from the dead. As a result, 
many of those who heard the message, believed it 
(Acts 2:37; 8:12; 18:8). Their method of instruc- 
tion was sane and practical. They appealed absolutely 
to the understanding of those who listened. They 
showed positively that there is but one way of recon- 
ciliation, and that the one way is through Christ. 
Those who believed the gospel were told what to do, 
in a clear, concise statement (Acts 2:38). They 
obeyed the commands of the gospel, and were added to 
the "one body" by the Lord (Acts 2:47). To the 
apostles, there was but one body, one Spirit, one Lord, 
one faith, one baptism, and one Father of all (Eph. 
4:4, 5). 

(2) Baptizing, the second command of the com- 
mission (Matt. 28:19) — "baptizing them in the name 
of the Father and of the Son and of the Holy Spirit." 
They baptized those who had heard, believed and 
turned to God (Acts 8:12, 37; 16:33; 18:8). In all 
the cases of conversion on divine record, those who 
believed and repented were baptized into Christ. 
This institution is the only one on divine record con- 
nected with the name of the Father, Son and Holy 
Spirit. It is the ordinance which symbolizes the death, 
burial and resurrection of Christ (Rom. 6:3-5); an 
outward representation of the death of the old man 
of sin, and the resurrection of the new creature in 
Jesus Christ (Eom. 6:6-10), by the working of that 
same power by which Christ was raised from the dead 
(Col. 2:12). Baptism is the visible line between the 
kingdoms of this world and the kingdom of God. Bap- 
tism was an absolute command of the commission 
under which the apostles ministered. Hence we search 

272 



APOSTOLIC EVANGELISM 



in vain in the divine record for a single person who 
was recognized by the apostles as a child of God, or a 
Christian, until he had been baptized into Christ (Gal. 
3:27) for the remission of sins (Acts 2:38). 

(3) Nurturing, or the third command of the com- 
mission (Matt. 28:20) — "teaching them to observe all 
things whatsoever I have commanded you." The 
apostles did not stop with the baptism of sinners into 
Christ, but continued to manifest the same solicitude 
over those who had obeyed the gospel, as a mother in 
watching over her children. Paul called this "the care 
of all the churches" (2 Cor. 11:28). They ordained 
elders to look after the spiritual interests (Acts 20: 17, 
28), and deacons to look after the material interests of 
the congregations which they established (Acts 6:1-6). 
All of the twenty-one letters of the apostles were writ- 
ten to Christians, to those in Christ, telling them what 
to do to lead Christian lives and gain the promises of 
the gospel. These letters contain doctrine, reproof, 
correction, and instruction in righteousness (2 Tim. 
3:16). 

Modern evangelism fails in loyalty to the commis- 
sion of our Lord. It is unsane, unscriptural and sen- 
sational to a great extent. It strives to appeal to the 
emotions rather than the understanding. In many 
instances it is not positive in pointing out the one way 
of salvation; in many instances, overlooks baptism 
altogether ; and, in most instances, pays but little atten- 
tion to the care of all the churches. It fails to the 
same extent that it falls below the standard of the 
commission. Let us remember that if we faithfully 
teach, baptize and nurture, Jesus has promised to be 
with us "even unto the end of the world"; and unless 

273 



SERMON OUTLINES ON ACTS 



we are true to His specific commands, we can not claim 
the benefit of His promise. 

3. Results. The evangelistic methods of the apostles 
brought three distinct results: 

(1) It led multitudes to obedience. Three thousand 
heard and obeyed on Pentecost. This number was 
increased to five thousand within a few days. When 
the church at Jerusalem was scattered by persecution, 
the word of the Lord spread over all Judea. Philip 
preached Christ in Samaria, and a great multitude 
believed and obeyed. Paul took the gospel all over 
Asia Minor, and across the Hellespont into Macedonia 
and Greece. Within a single century after Pentecost, 
the gospel had been preached in Jerusalem, in Judea, 
in Samaria, and over all the civilized world, even to 
distant Rome ; and great multitudes had lived and died 
in the faith. The gospel, when faithfully presented, 
will accomplish wonderful things. 

(2) It led people into Christ. There is a distinc- 
tion between reformation and salvation. The tendency 
of modern evangelism is to reform rather than to save. 
It is indeed splendid to make a good man like Corne- 
lius; but it is better to make a saved man like Corne- 
lius after he had obeyed the gospel. The apostles 
taught that Jesus Christ wanted all men to be saved. 
Righteousness is doing the will of God, and includes 
obedience as well as morality. A man must be "born 
again" before he can expect to enter the kingdom of 
God (John 3:3-5). Just as many as have been bap- 
tized into Christ have put on Christ (Gal. 3:27). The 
evangelism that merely makes men moral is not apos- 
tolic; to be apostolic, it must lead men into Christ. 
The true object of evangelism is something more than 

274 



APOSTOLIC EVANGELISM 



reformation; namely, salvation. As there is no salva- 
tion outside of Christ (Acts 4:12), and only those 
who have been baptized into Christ are in Christ (Gal. 
3:27), it follows that the evangelism which overlooks 
baptism does not save, but merely reforms. Jesus 
Christ has said: "He that believeth and is baptized 
shall be saved" (Mark 16:16). Dare any one say: 
"He that believeth and is not baptized shall be saved"? 

(3) It was permanent in its results. The seed 
sown during the ministry of the apostles has never 
been uprooted. It was sown for time and eternity. 
Christianity met and overcame Judaism, paganism and 
Gnosticism. It weathered the ignorance and supersti- 
tion of the Dark Ages. It has emerged from the creed- 
bound cells of Protestantism, after a lapse of eighteen 
centuries, in its primitive form. To-day the perfect 
law of liberty exists as in the days of the apostles. It 
will overcome rationalism, criticism and higher learn- 
ing of to-day, as it has triumphed over all false sys- 
tems in the past. And we are told that, in the end, 
every knee shall bow and every tongue shall confess 
that Jesus is the Christ (1 Cor. 15 : 25 ; Phil. 2 : 10, 11). 

The modern sensational species of evangelism does 
not get permanent results. It fails in this respect 
because it does not instruct, and because it appeals to 
the emotions rather than the understanding. Just 
because a person comes forward and signs a card is 
no evidence that he is converted or pardoned. We 
often hear of two or three thousand "converted" in a 
single meeting, when there has not been a single con- 
vert in the New Testament sense of the term. The 
majority of these so-called converts, not having been 
taught, and having no conception of Christianity, soon 

275 



SERMON OUTLINES ON ACTS 



lose all interest in it, and many of them drift into 
utter indifference or skepticism. Because of this type 
of evangelism, churches of Christ are being filled with 
people who have no understanding of the Bible, no 
realization of the distinction between denominational- 
ism and the one body of Christ; of people who, having 
no religious convictions, stand for everything in gen- 
eral and nothing in particular. We must get back to 
the sane, Scriptural evangelism of the apostles — or 
perish ! 

We do not need a twentieth-eentuvy system of 
religion, as some overeducated propagandists would try 
to make us believe; but we do need the primitive 
system of the first century for the twentieth century. 
We do not need a new evangelism for the twentieth 
century, but we need, as never before, the evangelism 
of the first century. We do not need a new church 
for the twentieth century, but we do need a complete 
restoration of the church of the first century. Why do 
men make the oft-repeated mistake of trying to change 
the Bible, as they think, to meet the conditions of the 
age, when the Bible is positive, unchangeable and 
divine, the same yesterday, to-day and forever, as its 
Author! When will men learn that the New Testa- 
ment is adapted to the ideals of all ages ! Do not the 
errors of the past warn us to refrain from similar mis- 
takes in the present? Let us remain true to the plea 
for the restoration of primitive Christianity, its organi- 
zation, its ordinances and its fruits. 



276 



AFTERWORD 



Our Master said, in concluding His Sermon on the 
Mount, according to Matt. 7 : 24-27 : 

' ' Every one, therefore, that heareth these words of 
mine, and doeth them, shall be likened unto a wise 
man who built his house upon the rock; 

"And the rain descended, and the floods came, and 
the winds blew, and beat upon that house; and it fell 
not; for it was founded upon a rock. 

"And every one that heareth these words of mine, 
and doeth them not, I will liken unto a foolish man, 
who built his house upon the sand; 

"And the rain descended, and the floods came, and 
the winds blew, and beat upon that house; and it fell; 
and great was the fall thereof." 

With these words for a foundation, the author feels 
it necessary to issue a word of admonition which he 
hopes will be taken seriously by all who find a use 
for this little volume. 

Under the old economy it was "an eye for an eye, 
and a tooth for a tooth." But Jesus of Nazareth 
changed that standard and established a new order of 
things. He reversed the standards of the past and 
laid the foundation for a glorious future in the history 
of mankind. The angelic anthem that was wafted over 
the storied hills of old Judea, some nineteen hundred 
years ago, "Peace on earth; good will to men," con- 
tains the nucleus of a civilization that would usher in 

277 



SERMON OUTLINES ON ACTS 



the most ideal condition among men, if properly 
applied by peoples, nationalities and races in their 
intercourse with each other. The idea of the brother- 
hood of man is so big that the world has failed to 
grasp its full significance. Parts of humanity, here 
and there, have caught something of the spirit of 
Christ, which they have demonstrated in an earnest 
effort to bring about universal brotherhood, and sub- 
sequently universal peace. But other portions of 
humanity have challenged that ideal from time to time, 
and have instituted in its stead the theory of the ''sur- 
vival of the fittest," in which competition and war 
have been given a prominent position, and of which 
might has been made the dominating factor. By them 
Jesus has been pronounced either a fanatic or a crank. 
They have ruled out His teachings as visionary and 
Utopian, and have refused to accord Him any degree 
of consideration, much less of divinity. The conse- 
quence has been the sudden eruption of the warlike 
spirit at different times in the past, followed by the 
rise and fall of nations according to the proportion 
that said nations have founded their national civiliza- 
tion upon Christian or antichristian ideals. 

History is but repeating itself to-day with a lesson 
more terrible, yet more fruitful, we hope, than at any 
time in the past — a lesson so costly that it will result 
altogether in the elimination of war. We have just 
emerged from a welter of blood in which practically 
all the nations have been involved. The apparent 
causes were racial strife and commercial prejudice and 
kingly ambition; but the real issue lying at the bottom 
of things was the old issue that has confronted human- 
ity time and again since the Nazarene went back 

278 



AFTERWORD 



to the right hand of His majesty on high. Certain 
classes of men have ruled Christ out of human affairs, 
discarded and pooh-poohed His teachings, and insti- 
tuted their own wisdom instead. So we must affirm, 
with all the emphasis of intellect and soul, that the 
real underlying issue of the great war was a religious 
issue — an issue involving the supremacy of Christ over 
rationalistic and atheistic philosophy, upon the outcome 
of which will depend the future of civilization itself. 
We desire to analyze this issue briefly, and conclude 
this homiletic effort with a word of warning to be 
taken from the trend of modern events. 

Modern philosophy originates with the reasoning of 
the German teacher and professor, Immanuel Kant. 
While Kant himself was a stickler for the funda- 
mentals of the Christian faith, yet he left behind him 
a system of philosophical thought that was easily dis- 
torted, from its original and intended meaning, into 
a pure rationalism, by his successors. It was Arthur 
Schopenhauer, the philosopher and pessimist, who orig- 
inated modern atheism. Schopenhauer taught that 
humanity is fundamentally bad. The only God which 
he recognized is what he called "The Will to Live/' 
which might be interpreted as a blind striving to exist, 
an impelling force within all humanity, that causes 
reproduction and propagation in order to escape anni- 
hilation. Naturally Schopenhauer was an autocrat, 
and a firm believer in the "survival of the fittest." 
He is the man who has shaken modern religious 
thought from its very foundation, and left, in many 
places, nothing but spiritual darkness in his wake. It 
was another German philosopher, however, who abetted 
Schopenhauer in the work of leading humanity away 

279 



SERMON OUTLINES ON ACTS 



from spiritual values. This man was David Friedrich 
Strauss. His attack took another course. He assailed 
the authenticity of the Biblical manuscripts, and pro- 
nounced the narratives of Matthew, Mark, Luke and 
John nothing more than Hebrew legends. He denied 
the divinity of Christ and the inspiration of the 
Scriptures. In so doing he laid the foundation of 
modern destructive criticism. Thus we can see that 
these two men, both of them prominent in the higher 
educational circles of Prussia, are indirectly responsible 
for the holocaust which has engulfed humanity to-day. 

It remained, however, for another man, a German 
philosopher also, to bring about the actual condition 
that would result in the disruption of civilization. 
This man, brilliant, though insane, was Friedrich 
Nietzsche, who lived in the nineteenth century. 
Nietzsche admits that he gave up Christianity after 
reading Schopenhauer. We recognize in his "Will to 
Power" but the evolution of Schopenhauer's "Will 
to Live." Nietzsche idealized the victor, moral 
or immoral. He deified authority and power. He 
argued for the revolutionizing of society and 
the development of the "superman" by means of 
the laws of eugenics. He admitted that Jesus 
approached the "superman" to a certain degree, but he 
maintained that Jesus lacked the power of ruling 
others. His philosophy may be summed up in these 
words, written by himself: "Seal philosophers are 
commanders and lawgivers. They say: 'Thus shall it 
be/ Their knowing is creating." This is the very 
spirit of Prussian militarism. Nietzsche combined the 
pessimism of Schopenhauer with the criticism of 
Strauss, and added thereto his own insanity and lust 

280 



AFTERWORD 



for power. The consequence of such philosophy was 
the formation of a military autocracy that has recently 
set out to conquer and Prussianize the world. 

Bismarck carried out this philosophy in the forma- 
tion of the German Empire. By means of intrigue and 
wars of aggrandizement, deliberately planned and per- 
petrated, he wrested territory from Denmark, Austria 
and France in quick succession, and drove the sur- 
rounding principalities into a coalition with Prussia, 
under the reign of William I., thus forming the Ger- 
man Empire out of the historic policy of " blood and 
iron." Surrounded by champions of his own policy, 
he set about the formation of a military system that 
was intended to carry German "kultur" over the 
entire world. In this he was aided by Heinrich Von 
Treitschke, the principal editor and historian of the 
empire. He made everything subservient to the state. 
He began the plan of educating the people to such a 
conception of government — a conception which exalted 
the state above everything else; which even went to the 
extremity of accounting anything right, whether moral 
or immoral in itself, if done for the state. And he 
based the power of the state upon one instrument — 
the army. For the last seventy-five years the most 
important thing in the German Empire has been the 
army — an army consisting of every male subject of the 
state, carefully equipped and rigorously disciplined, 
ready for war at the sound of the bugle. 

The policy originated by Bismarck has been fol- 
lowed carefully by his successors. The Emperor him- 
self, William II., has been the foremost in the propa- 
gation of this policy of pan-Germanism. For a long 
time war has been looked upon by the military leaders 

281 



SERMON OUTLINES ON ACTS 



of Germany as "a national industry/' in which so 
many millions are expended and so many more millions 
made in profit by annexation and indemnity. "War has 
been called a purifier of national life, and the idea of 
universal peace hooted with derision. Perhaps the 
most enlightening book on this subject is that of Gen- 
eral Bernhardi, entitled "Germany and the Next 
War, ' ' written some two years previous to the outbreak 
of the recent conflict. 

What does all of this elaboration mean to us? It 
means that in the universities of Heidelberg, Leipsic, 
Jena, Munich and Berlin has originated all the atheism, 
criticism and rationalism that has turned the world 
away from Christian ideals. It was in these univer- 
sities that it was first discovered that Jesus was a 
fanatic, the Bible a Hebrew legend, and the ethics of 
Christianity too antiquated for the notice of modern 
thinkers. This species of teaching spread into the uni- 
versities of France and England, and, in recent years, 
has crossed the Atlantic to take up its abode in the 
larger American institutions of learning. There are 
very few universities in the United States, to-day, that 
are not surrounded by this air of atheism and rational- 
ism. For a long time our noted intellectualists have 
refused to accord any degree of consideration to any- 
thing that has not worn the trademark, "Made in Ger- 
many." Degrees obtained from German universities 
have been given a higher value; and courses have 
not been considered complete unless the finishing 
touches have been given them in Germany. As a con- 
sequence, we have developed the same sort of an intel- 
lectual aristocracy that is unchristian in character and 
ideals. The philosophy and rationalism of the educa- 

282 



AFTERWORD 



tional system of Germany have finally robbed the 
masses of their primitive faith. Much in the same 
manner are the criticism and rationalism of American 
higher learning, born and nurtured in Germany, rob- 
bing the Christian ministry of its enthusiasm, and 
indirectly turning the common people into the luke- 
warmness of uncertainty and unbelief. The philosophy 
of Nietzsche, interwoven with the educational and 
political systems of Germany, has brought about the 
desecration of Christian ideals, and the glorification of 
brute force as the foremost factor of a progressive 
civilization. 

What was the consequence ? The terrible world war. 
The intellectualists of the world have ruled Christ out 
of human affairs, and turned to their own wisdom for 
infallibility. But God does not propose to allow such 
a condition to exist very long. To-day they are paying 
the price of their folly. The wisdom of the wise is 
becoming consummate foolishness because of the irony 
of present social and political conditions. Heidelberg, 
Jena, Leipsic, Berlin, Oxford, Cambridge, Harvard and 
Yale are all guilty to a certain degree. To-day they 
are paying for their desecration of higher ideals. 
To-day the European universities are empty. They 
no longer resound with the virile step of young man- 
hood. Where are all of the strong young men that, 
just a few years ago, walked and talked within those 
classic halls? Their bones are decaying in the fields 
of Flanders, or in the mountain passes of the Car- 
pathians. Mankind has just descended into an awful 
grave — but there lies a resurrection beyond, a resur- 
rection to the millennial reign of Christ in the hearts 
of men, a glorious era illuminated by the splendor of 

283 



/ 

J 



SERMON OUTLINES ON ACTS 



the cross. Men are being brought to a contemplation 
of divinity as never before, as a consequence of suf- 
fering and travail. The world is just beginning to 
realize a need of the immortal, ascended, glorified 
Christ. 

This is the time for ministers to throw away 
theories and hypotheses, creeds and cults, and get busy 
preaching the Word. Let the message of the gospel 
ring from ocean to ocean, from land to land! Let 
the personal Christ be held up for the contemplation 
of humanity! Let the twentieth-century civilization 
be founded upon the principles of Christianity, so that 
it may be an enduring civilization! Let the divinity 
of Christ be given a special emphasis, as well as the 
inspiration of the Scriptures. Let the idea of universal 
brotherhood become a reality, and universal peace will 
be brought about by disarmament of nations. Let the 
word of God be preached in all of its original purity 
and power, the way of salvation pointed out clearly to 
those in the bondage of sin, and the promises of the 
gospel be proclaimed to the uttermost parts of the 
earth. Let the ministry of the gospel profit by the les- 
son of to-day, face about, burn all the bridges behind 
them — bridges of theory and speculation — and press 
forward in the evangelization of the race. In so 
doing, brother minister, Jesus Christ will be with you 
even unto the end of the world. e. c. c. 



H 148 82 

284 







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